# 

(£ 

•$ 

.5 

— 

^^ 

Q- 
JO 

o 

1 

■^^ 

IE 

1 

e    ^ 

Q. 

<N    >i 

o 

CO  O 

C 

rH      1      O 

^ 

m  r-   0 

•^      S 

< 

CO  CO  ^ 

m     8 

"53 

=s 

E 

rH  r>   +J 

,iS5          P5 

CO 

kO      V   nj 

^    s 

P»4  c:  O 

'^ 

o  +-> 

o 

^ 

^   f-D    CD 

« 

-o 

CD 

CO         ^  XJ 

C 

cr»  f^   0)  ^ 

% 

CD 

J-i  +J  o 

^ 

X  o  to  >N 

■^ 

CL 

CQ  P4  O 

^ 

.;    • 


't  t 


CATECHETICAL  THEOLOGY, 


FOR   YOUTH 


ESPECIALLY    OF 


aoihte-Classe  ml  lEhWji-lrlninls, 


BY 


JOHN  •^F  OR  D, 


PASTOR  OP   THE  PRESBYTERIAN   CHURCH  AT   PARSIPPANY, 
NEW   JERSEY. 


NEW-YORK: 
PUBLISHED  BY  M.  W.  DODD, 

BRICK    CHURCH    CHAPEL,    OPPOSITE   THE    CITY   HALL. 
1851. 


Entered,  according  to  Act  of  Congress,  in  the  year  1851,  by 

M.  W.  DODD, 

in  the  Clerk's  Office  of  the  District  Court  of  the  Southern  District  of 
New- York. 


PREFAC 


On  the  importance  of  catechetical  instruction,  a  single  page 
or  paragraph  would  be  superfluous.  The  public  sentiment  as 
^  to  this  mode  of  instruction  for  youth,  is  settled ;  and  has  been 
*  for  centuries  :  as  the  various  catechetical  treatises,  both  sacred 
and  profane,  from  Socrates  down  to  the  present  day,  demon- 
strate. But  if  any  thing  be  considered  prerequisite,  as  intro- 
ductory of  another  catechetical  essay,  it  wiU  probably  be  an 
apology  for  adding  another  to  the  heavy  burdens  of  the  same 
or  simUar  species  of  publications,  under  which  the  shelves  of 
our  booksellers  are  already  groaning.  And  yet  the  author  of 
the  following  knows  of  none  who  would  claim  any  apology 
unless  the  special  friends  of  the  Westminster  Divines.  But 
amongst  these  friends  he  claims  a  place ;  for  he  verily  believes 
that  the  Westminster  Catechism  is  the  richest  book  of  its  size 
m  the  world,  and  ought  to  be  studied  and  committed ;  this,  or 
any  others  that  have  been,  are,  or  may  be  hereafter,  notwith- 
standing. 

But  if  that  be  so  good  why  publish  any  thing  else  ?"  We 
might  about  as  well  say,  now  that  we  have  so  many  good  ser- 
.  mons  already  printed,  why  publish  any  more,  or  any  more 
religious  essays,  tracts,  or  volumes  ?  The  question  answers 
itself:  and  the  answer  is,  that  even  if  no  new  ideas  should  be 
presented,  the  different  modes  of  illustration,  adapting  them- 
selves to  the  ever  varymg  postures,  circumstances,  and  edu- 
cations of  the  human  mind,  seem  highly  important  to  the 
production  of  the  best  results. 

But  another,  and  the  chief  reason  for  the  appearance  of  the 
following  pages,  is  that  the  author  knows  of  no  book  adapted 


PREFACE 

\f  to  fill  the  place  of  this  :  and  he  has  long  found  the  subjoined 
course  of  instruction  necessary^  for  his  own  Bible  classes  ;  and 
from  what  brethren  in  the  ministry  of  highest  standing  in  the 
churches  have  said,  as  well  as  from  convictions  in  his  own 
closet,  he  ventures  to  hope  it  may  be  useful  to  others  :  not  to 
supersede  the  Union  questions,  nor  the  Westminster  Cate- 
chism, nor  any  others  of  kindred  character  ;  but  as  an  humble 
aid  and  addition  to  them  all. 

As  this  was  originated  and  is  now  intended,  chiefly  for 
Bible  classes,  it  will  not  be  thought  strange  that  so  many  of 
the  answers  are  simply  scriptural  language,  and  especially  on 
controverted  points. 

The  theology  contained,  which  will  of  course  be  denomi- 
nated Calvinistic,  it  is  hoped  will  not  be  found  offensive  to 
any ;  and  although  neither  this  book  nor  any  other  will  be 
considered  Orthodox  by  all  the  multiformed  and  multifaced 
and  ever-shifting  Calvinism  of  the  present  day,  yet  it  is  hoped 
that  the  conservative  character  of  this  will  preserve  it  from 
violent  assault  from  any ;  for  if  Calvinists  ever  hold  together 
as  a  iody^  they  must  consent  to  permit  those  that  say  Sibbo- 
leth  and  those  that  say  Shibboleth  to  walk  the  heavenly  way 
together.  On  one  point  toward  the  close,  on  which  so  much 
has  been  said  and  printed  and  published  on  both  sides,  espe- 
cially of  late,  the  author  hopes  that,  for  obvious  reasons,  he 
may  be  excused  for  saying  so  little.  Commending  the  fore- 
going pages  to  God  and  the  prayers  of  his  people,  his  prayer 
is  that  they  may  be  conducive  to  the  instruction,  sanctiflcation, 
and  salvation  of  thousands  of  our  beloved  youth.  J.  F. 


THEOLOGICAL  CATECHISM 

FOR    YOUTH. 


1.  W7iat  is  man  ? 

A  being  with  soul  and  body. 

2.  What  is  tJie  soul  or  mind  1 
That  which  thinks. 

3.  What  kiml  of  a  being  is  man  ? 
A  free  moral  agent. 

4.  What  is  a  free  agent  ? 

One  that  acts  from  choice ;  like  the  birds  of  the 
air,  or  the  beasts  on  the  mountains. 

5.  What  is  it  to  choose  ? 

Of  different  things  offered,  to  decide  which  to 
take. 

6.  What  is  a  moral  agent  1 

A  free  agent  that  has  reason  and  conscience. 

7.  What  is  reason  ? 

The  power  of  inferring  one  truth  from  another. 

8.  What  is  conscience  ? 

That  faculty  which  approves  what  it  deems  right 
and  feels  bound  to  do  it ;  condemns  what  it  deems 
wrong,  and  feels  bound  to  avoid  it. 
1* 


6  THEOLOGICAL    CATECHISM   FOR   YOUTH. 

9.  Is  conscience  mi  infallible  guide  1 

No ;  Paul's  conscience  deemed  it  right  to  per- 
secute and  slaughter  men  for  being  Christians. 

1 0.  What  is  necessary  to  keep  conscience  free  frotn 
mistakes  ? 

Bible  knowledge ;  and  freedom  from  all  bias  to 
evil. 

11.  What  is  trie  difference  between  right  and 

WRONG? 

Doing  our  duty  is  Right.  Violating  or  neglect- 
ing duty  is  Wro?2g. 

12.  What  is  duty? 

Whatever  we  are  under  obligation  to  do. 

1 3.  From  what  does  moral  obligation  arise  ? 
From  characters,  contracts  and  relations. 

14.  Hoio from  characters! 

Excellence  in  character  deserves  and  therefore 
demands  our  love;  wickedness  in  character  our 
abhorrence. 

15.  How  does  moral  obligation  arise  from  rela- 
tions and  contracts  ? 

All  lawful  contracts  or  engagements  we  are 
bound  to  fulfil ;  and  the  mutual  relations  between 
Creator  and  creature  ;  parent  and  child  ;  ruler  and 
subject,  &c.,  &c.,  create  mutual  obligations  which 
all  are  in  duty  bound  to  perform. 

16.  Ca7i  any  one  be  under  obligation  to  fulfil  a 
wicked  2JTomise  or  contract  ? 

No ;  never ;  but  to  break  it  immediately. 

17.  Tb  whom  are  we  in  duty  bound  1 

To  Grod,  our  fellow  creatures,  and  ourselves. 

18.  How  far  does  the  subject  of  right  and  wrongs 
or  of  moral  obligation.^  extend  ? 

To  the  whole  field  of  morality  and  religion. 


THEOLOGICAL  CATECHISM  FOR  YOUTH.      7 

19.  What  is  Religion? 
Obeying  God. 

20.  What  is  sin? 
Disobeying  God. 

21.  But  does  not  religion  embrace  also  love.faith^ 
submission.  S)'C.,  as  ivell  as  obedience? 

Yes;  but  as  God  commands  all  these  and  all 
other  duties,  obeying  God  would  embrace  them  all. 

22.  Are  some  things  right  because  God  com- 
mands them.^  and  others  wrong  because  he  forbids 
tJiem  ? 

No  (except  in  positive  institutions) ;  but  he  com- 
mands certain  things  because  they  are  right ;  and 
forbids  others  because  they  are  wrong 

23.  Ho.'ve  you  any  Scripture  proof  of  this? 

Yes  :  "  children  obey  your  parents  in  the  Lord, 
for  this  is  right."  Eph.  6 :  1. 

24.  i/"  nothing  be  right  or  ivrong  in  itself  and 
God's  command  alone  make  a  thing  right^  then 
ivhat  can  be  meant  by  saying  that  God's  laiv  is 
right  ^  and  that   God  himself  is  right  ? 

Nothing.  Neither  God  nor  his  law  could  have 
any  moral  character. 

25.  What  is  the  fundamental  p)rinciple  of  right? 
Moral  Virtue  ?  or  Goodness  ? 

Love,  or  Benevolence. 

26.  How  do  you  prove  that  7 

Keason  teaches  that  love  to  God  and  man  would 
lead  to  every  duty  to  both. 

27.  Do  the  Scriptures^  too,  make  love  tlie  funda- 
mental principle  ? 

Yes  ;  for  they  tell  us  that  '•  God  is  love  ;"  that 
"love  is  the  fulfilling  of  the  law;"    and  that   "  on 


b  THEOLOGICAL    CATECHISM    FOR    YOUTH. 

this  hang  all  the  law  and  the  prophets.  "     Jno.  4 : 
8.  Rom.  13:  10;  Matt.  2:  40. 

28.  What  is  morality  ? 

Duty  done  to  man,  without  regard  to  Grod. 

29.  What  is  the  difference  between  onorality  and 
religion  ? 

Religion  is  duty  done  to  both  God  and  man, 
because  commanded  of  God ;  morality,  duty  done 
to  man  only,  without  respect  to  God. 

30.  Is  that  all  the  difference? 

No ;  for  morality  seeks  man's  temporal  interests 
only ;  religion,  both  his  temporal  and  eternal  in- 
terests. 

3 1 .  Can  the  same  action  or  course  of  action  be 
religion  in  one  case  and  mere  morality  in  another  ? 

Yes ;  honest  dealing,  done  from  obedience  to 
God's  commands,  is  Religion :  done  irrespectively 
of  God,  it  is  mere  morality. 

32.  May  some  of  the  commendable  actions  of  re- 
ligious men  be  mere  7norality  ? 

Yes,  many  :  and  none  save  those  done  from  obe- 
dience to  God  have  any  religion  in  them. 

33.  Is  there  any  difference  between  religion  and 
moral  excellence  ? 

Yes ;  religion  is  morally  excellent,  because  it  is 
obedience  to  God's  excellent  commands:  but  true 
benevolence  is  moral  excellence  and  our  duty,  were 
there  no  law,  and  no  God  to  command  it. 

34.  Which  may  we  predicate  of  God^  religion 
or  morcd  excellence  ? 

Moral  excellence ;  for  as  religion  consists  in 
obeying  God,  it  can  pertain  to  his  creatures  only. 


THEOLOGICAL    CATECHISM    FOR    YOUTH.  9 

35.  Which  existed  first,  religion  or  mwal  ex- 
cellence % 

Moral  excellence  existed  in  Grod,  from  all  eter- 
nity :  but  religion  has  existed  only  since  the  exist- 
ence of  his  law  and  his  creatures. 

36.  Is  there  any  difference  between  sin  and  wick- 
edness ? 

Yes ;  sin  is  always  wicked,  because  a  violation 
of  Grod's  excellent  law  ;  but  malice  is  wickedness  ; 
and  we  are  bound  to  shun  it,  even  were  there  no 
law  and  no  God  in  the  universe  to  forbid  it. 

37.  Are  such  distinctions  of  any  use  or  benefit? 

Yes  ;  for  it  is  of  great  importance  for  us  to  un- 
derstand that  there  is  an  intrinsic,  total,  and  eter- 
nal difference  between  right  and  wrong  in  them- 
selves ;  independently  of  all  law  or  command ;  and 
uncreated  even  by  the  will  of  God  himself 

38.  What  further  good  may  such  distinctions  do  ? 
Enable  us  to  understand    the  Scriptures  when 

they  tell  us  that  "God  is  good;"  and  his '•  law 
good  :  and  to  see  and  feel  that  every  rational  crea- 
ture in  the  world  and  in  the  universe,  with  law  or 
without  law,  is  under  absolute  and  eternal  obliga- 
tion to  do  right ;  and  to  see  the  inexcusable  wick- 
edness of  doing  any  thing  that  is  wrong  in  itself. 

39.  What  is  false  religion  ? 

Devotion  to  false  gods ;  or  to  false  views  and 
practices  in  regard  to  the  true  God, 

40.  Hoiv  many  kinds  of  false  religions  are  in  the 
world  1 

Four  ;  polytheism,  pantheism,  atheism,  and  de- 
ism. 

41.  WJiat  is  polytheism  ? 
A  belief  in  many  gods. 


10     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

42.  In  how  many  gods  have  men  believed  ? 

The  ancient  Grreeks  and  Romans  had  tens  ot 
thousands ;  the  present  Hindoos  hundreds  of  mil- 
lions. 

43.  What  is  pantheism  ? 

The  belief  that  every  thing  is  God. 

44.  What  is  atheism  ? 

The  belief  that  there  is  no  God. 

45.  What  is  deism? 

Belief  in  a  God,  but  not  in  the  Bible. 

46.  What  is  theology  ? 

That  science  which  treats  of  God. 

47.  Hoiv  many  kinds  of  theology  are  there? 
Two :  natural  and  revealed. 

48.  What  is  the  difference  ? 

Natural  theology  teaches  what  may  be  known  of 
God  from  the  mere  light  of  nature  ;  Revealed,  that 
which  the  Bible  teaches  concerning  Him. 

49.  What  is  discoverable  by  the  light  of  nature? 
The  existence,  the  character,  and  the  will  of  God  ; 

man's  duty,  and  a  future  state  of  rewards  and  pun- 
ishments. 

50.  But  if  all  this  be  discoverable  from  the  mere 
light  of  nature^  ivhat  need  of  a  revelation  ? 

Though  discoverable^  it  is  not  discovered^  and 
never  would  be  by  the  light  of  nature  alone  ;  be- 
cause sinful  man  loves  darkness  rather  than  light, 
and  never  would  seek  for  truth  or  duty  as  he  ought. 

5 1.  /5  tliei-e  any  important  truth  man  never  could 
find  out  from  the  light  of  nature,  however  faithful  in 

study  he  might  be  ? 

Yes ;  one,  important  above  all  otliers,  and  that 
is  the  way  of  pardon  and  salvation  through  Christ. 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     1  1 

This  man  never  could  learn  without  a  revelation 
from  God. 

62.  Whou  Godr 

The  creator  of  the  universe. 

53.  What  is  the  universe  1 
All  worlds,  and  all  creatures. 

54.  How- can  you -prove  from  the  mere  light  of  na- 
l  dre  that  the  universe  ever  was  created  ?  How  do 
you  know  it  has  not  existed  always^  and  tlie  crea- 
tures come  doivn  from  sire  to  son,  tvithout  any  he- 
ginning  ? 

Because  that  would  be  an  infinite  series  ;  and 
an  infinite  series  is  an  impossibility. 

55.  What  do  you  mean  hy  an  infinite  series? 

A  chain  with  an  infinite  number  of  links  would 
be  an  infinite  series. 

56.  Why  would  an  infinite  series  he  impossihle  ? 
Because  each  link  in  a  chain  is  a  finite  thing ; 

and  no  number  of  finites  can  make  an  infinite.  As 
every  link  has  its  end,  so  must  every  chain  like- 
wise; but  an  infinite  chain  would  be  an  endless 
chain. 

57.  How  else  do  you  know  that  an  endless  series 
is  impossihle  ? 

Because  subtracting  one  link  would  shorten  the 
chain ;  and  continuing  to  shorten,  would  of  course 
come  to  an  end.  Besides ;  an  infinite  number  of 
ages  would  contain  a  greater  infinite  of  years,  days, 
&c.,  and  thus  one  infinite  be  greater  than  another, 
which  is  absurd. 

58.  Suppose  there  could  he  an  infinite  series^ 
loould  every  link  in  the  chain,  or  every  creature  in 
tlie  whole  series,  furnish  in  itself  unanswerable  de- 


12     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

monstration  that  the  universe  had  a  maker,  and  that 
tliere  is  a  God  ? 

Yes  ;  just  as  unanswerable  demonstration  as  does 
a  timepiece  or  steamship  that  it  had  a  maker,  and 
far  greater  still. 

59.  Hotv  do  you  know  they  had  a  maker  1 
By  the  design  and  contrivance  they  exhibit. 

60.  Wliat  do  you  mean  by  design  ? 

The  purpose  or  end  to  be  attained.  The  design 
of  the  timepiece  is  to  carry  the  hours  of  the  day. 

61.  What  do  you  mean  by  contrivance? 

The  means  to  accomplish  an  end.  All  the  wheels 
and  machinery  in  a  timepiece  are  the  contrivance  to 
accomplish  the  design  for  which  it  was  made. 

62.  What  renders  the  argument  from  design  and 
contrivance  so  strong  and  unansiverable  ? 

This  ;  that  there  cannot  be  contrivance  without  a 
contriver,  nor  design  without  a  designing  mind. 

63.  Do  you  find  design  and  contrivance  in  the 
works  of  nature? 

Yes,  both. 

64.  7s  there  as  much  of  design  and  contrivance  in 
the  ivorks  of  nature  as  in  a  ivatch  or  steamer  ? 

Yes  ;  thousands  and  millions  to  one. 

65.  In  ivhat  world  or  creature  do  you  find  design 
and  contrivance  ? 

In  every  world,  and  every  creature,  and  every 
part  of  every  creature,  world,  and  atom. 

66.  Meiition  any  part  of  any  creature  wherein  you 
find  design  and  contrivance. 

The  eye,  the  ear,  the  hand,  the  foot,  the  fin,  the 
wing,  the  tooth,  the  stomach,  &c.,  &c.,  &c. 

67.  What  is  the  design  of  tlie  eye  ? 
To  see. 


THEOLOGICAL    CATECHISM   FOR    YOUTH.  13 

68.  What  its  contriva?ice  ? 

All  the  various  machinery  within  ;  its  fluids,  len- 
ses, &c.,  to  answer  its  design. 

69.  Are  there  other  instances  of  design  iti  other 
parts  of  animals  ? 

Yes  ;  every  part  of  every  animal  exhibits  design 
and  skill  far  surpassing  all  the  works  of  art  to- 
gether. 

70.  In  u'hat  creature  do  you  find  exhiMtions  of 
the  most  consummate  sJdll  and  design  ? 

In  man. 

71.  Do,  tlien,  every  limb  and  organ,  of  the  being 
loho  denies  tlie  existence  of  a  God  furnish  unan- 
swerahle  evidence  that  tliere  is  one  ? 

Most  certainly. 

72.  Do  the  icorlds  themselves  furnish  evidence 
decisive  of  the  being  of  a  God  ? 

Yes ;  the  whole  frame  of  nature  is  one  great 
clockwork — one  vast  machinery  of  matchless  skill 
and  power. 

73.  Do  tJie  movements  of  tiature 2orove  the  existence 
of  a  God  ? 

Yes  ;  for  there  cannot  be  motion  without  a  mover ; 
and  none  but  power  great  enough  to  create  the  uni- 
verse is  great  enough  to  perform  all  the  mighty 
movements  within  and  around  us. 

74.  Do  the  powers  of  tlie  soul  also  prove  a  crea- 
tor ? 

Yes  ;  for  such  noble  powers  of  mind  never  could 
have  come  into  existence  without  a  cause. 

75.  Is  the  very  being,  then,  who  denies  the  exist- 
ence of  a  God  a  double  demonstration  of  the  truth 
that  lie  denies  1 

Yes ;  both  his  body  and  his  soul,  and  especially 
2 


14     THEOLOGICAL  CATECHISM  FOR  YOUTh/ 

do  those  very  powers  of  soul  which  argue  against 
the  being  of  a  God  unanswerably  prove  there  is 
one. 

76.  What  kind  of  a  being,  then,  is  lie  that  denies 
his  God? 

It  is  "  the  fool  that  saith  in  his  heart,  There  is 
no  God." 

77.  Have  you  any  other  arguments  to  jwove  tJie 
existence  of  a  God,  and  the  foolishness  of  atheism  ? 

Yes ;  but  the  argument  from  design  and  contri- 
vance is  enough  without  any  more. 

78.  What  is  practical  Atheism  ? 

Believing  in  the  existence  of  a  God,  and  yet  liv- 
ing as  if  there  were  none. 

79.  Are  there  any  practical  Atheists  in  Christian 
lands  ? 

Yes,  millions. 

80.  Aq-c  you  one  of  that  number  1 

8 1 .  Can  any  one  fully  believe  there  is  a  God  and 
yet  live  as  if  tJiere  were  none  1 

82.  Do  you  believe  the  Bible  ? 

83.  Do  you  live  as  if  you  helievd  it  ? 

84.  How  do  you  know  that  the  Bible  is  true  ? 
We  have  many  proofs  of  its  truth. 

85.  Mention  a  feiv. 

We  have  two  preliminary  arguments ;  the  first  is 
the  great  probability  that  a  revelation  has  been 
given,  and  the  certainty  that  no  book  but  the  Bible 
deserves  the  name. 

86.  Why  is  it  probable  that  a  revelation  has  been 
given  1 

Because  man  stands  in  perishing  need  of  a  reve- 
lation ;  and  God  is  too  good  to  leave  him  perishing 
for  what  he  could  so  easily  supply. 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     15 

87  Wherein  aj)pear&  man^s  j^erishing  need  of  a 
revelation  ? 

In  his  utter  and  awful  ignorance  of  his  God,  and 
his  Saviour  ;  his  duty  and  his  destiny  ;  and  in  the 
degradation  and  barbarity  of  his  nature  where  no 
gospel  influence  has  ever  reached  him. 

88.  How  great ^  then^  is  the  probability  that  a  re- 
velation has  been  given  ? 

Just  about  as  great  as  that  Grod  is  good,  and  that 
he  desires  the  welfare  of  his  creatures,  present  and 
eternal. 

89.  But  does  not  the  light  of  nature  which  God 
has  set  before  us.  and  the  knowledge  thereby  set  with- 
in man^s  reach,  if  that  light  were  duly  studied,  vindi- 
cate God^s  goodness^  even  tlwugh  7io  further  light 
ivere  given  ? 

The  light  of  nature  alone  leaves  man  without  ex- 
cuse ;  but  it  could  never  save,  however  faithfully 
improved,  because  it  never  could  lead  to  the  know- 
ledge of  the  Saviour,  and,  therefore,  without  a  reve- 
lation man  must  perish  at  last. 

90.  But  woidd  not  man  be  saved ^  even  without  the 
knowledge  of  tlie  Saviour^  if  he  faithfully  studied 
and  fully  oleijed  the  light  and  law  of  nature  ? 

Yes,  if  he  believed  without  error,  and  obeyed 
without  fault,  from  the  beginning  to  the  end  of  life  ; 
but  no  man  does  it,  or  ever  will ;  and,  therefore, 
without  a  Saviour  revealed.,  we  perish. 

91.  Hoiv  then  stands  the  question  at  last  as  to  the 
probability  that  a  revelation  has  been  given  ? 

It  is  just  as  probable  as  that  a  Grod  of  infinite 
goodness  would  give  us  effectual  means  of  know- 
ledge and  happiness  here  ;  and  the  possibility  of 
eternal  happiness  hereafter. 


16     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

92.  Does  it  then  need  any  very  strong  argument 
to  prove  what  is  in  itself  so  probable  as  to  be  almost 
certain,  prior  to  any  direct  argument  on  the  sub- 
ject 1 

No ;  but  we  have  arguments  strong  and  all-suf- 
ficient. 

93.  Would  arguments  such  as  to  force  conviction 
be  proper  on  moral  subjects  ? 

No  ;  only  enough  to  satisfy  a  candid,  and  patient, 
and  prayerful  mind  ;  for  in  forced  belief  there  could 
be  no  moral  character,  good  or  evil.  Evidence  on 
moral  subjects  must  be  so  left  as  to  try  the  honesty 
of  the  heart. 

94.  What  is  your  second  p)'^'diminary  argwinent  ? 
This  :  that  by  the  mere  light  of  nature  we  know 

that  almost  all  the  Bible  is  true — all  its  great  and 
leading  doctrines. 

95.  What  great  and  leading  doctrines  do  we 
know,  or  might  we  knoiv,  from  the  tnere  light  of  na- 
ture, if  faithfully  and  prayerfully  studied  ? 

The  being  and  attributes  of  G-od ;  our  duties  to 
God  and  one  another ;  the  soul's  immortality  ;  future 
rewards  and  punishments  ;  that  we  are  in  perish- 
ing need  of  pardon  and  deliverance  from  sin,  but 
that  in  the  light  of  nature  there  is  no  hope  of  par- 
don and  salvation  for  a  sinner,  consistently  with  the 
law  and  justice  or  holiness  of  God. 

96.  What  one  doctrine  of  the  Bible  is  there,  then, 
not  proved  by  the  light  of  nature? 

That  there  is  hope  for  man,  and  a  way  of  pardon 
and  salvation  opened  for  sinners  through  Jesus 
Christ. 

97.  Hoiv  can  any  one,  then,  deny  ayid  resist  that 
blessed  book,  for  giving  man  his  only  hope  ? 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     17 

Because  man's  wicked  heart  hates  a  book  and  a 
God  so  holy ;  and  therefore  it  is  that  the  most  con- 
clusive arguments  leave  many  infidels  still. 

98.  W/iat  are  the  four  ivincipal  and  direct  proofs 
of  tlw  truth  of  the  Bible  ? 

Its  miracles  and  prophecies,  its  object  and  ef- 
fects. 

99.  What  is  a  miracle  ? 

A  counteraQtion  of  the  laws  of  nature  ;  like  stop- 
ping the  sun  :  dividing  the  sea  ;  raising  the  dead.  &c. 

100.  How  do  miracles  inove  the  truth  of  the 
Scripturesl 

As  none  but  the  power  of  Grod  can  work  a  miracle, 
miracles  wrought  in  proof  of  the  Scripture  must 
prove  it  came  from  God. 

101.  But  have  not  'iniracles  been  wrought  by  ma- 
gic or  Satanic  power  ? 

No;  no  magician  or  evil  spirit  ever  wrought 
any  miracle,  unless  by  power  given  of  God.  and 
given  to  prove  not  <^zsprove  the  truth  of  the  Bible 
religion 

102.  If.  then,  we  can  prove  that  the  Scripture 
miracles  were  really  wrought.  willtJiat  he  decisive  evi- 
dence that  the  Bible  is  from  God? 

Yes,  absolutely  unanswerable ;  because  no  power 
but  that  which  created  the  laws  of  nature  can  re- 
verse or  control  them. 

103.  How  then  can  you  prove  that  miracles  were 
ever  recdly  icr  ought  in  proof  of  Scripture? 

We  have  many  proofs. 

104  Mention  a  feiv  of  them. 

One  is,  that  the  Bible  says  so,  and  says  it  with 
all  apparent  simplicity  and  sincerity  of  style  and 
manner,  descending  to  all  the  particulars  of  time, 
2* 


18     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

place,  and  circumstance,  as  no  counterfeiters  would 
dare  to  do. 

105.  Why  ivould  not  counterfeiters  dare  descend 
to  particulars  ? 

Because  descending  to  particulars  always  endan- 
gers false  men  to  detection. 

106.  What  is  your  second  proof  1 

The  memorials  of  the  miracles  set  up  at  the  time, 
and  continued  to  the  present  day. 

107.  What  memm-ials  ? 

Such  as  Circumcision,  the  Passover,  the  Christian 
Sabbath,  &c. 

108.0/^  tvhat  miracle  tvas  Circumcision  the  tnemo- 
rial  ? 

That  of  God's  appearance  to  Abraham,  and  enter- 
ing into  covenant  with  him. 

109.  Hoiv  far  and  hoiv  lo7ig  has  Circumcision 
hee7i  practised  ? 

Amongst  all  the  descendants  of  Abraham,  Isaac, 
and  Ishmael,  Jews,  Arabians,  and  Mohammedans, 
from  Abraham  to  the  present  hour. 

HO.  Of  what  miracle  is  the  Passover  a  memoi-ial? 

That  of  the  destr jying  angel's  passing  by  the 
first-born  of  Israel,  and  slaying  all  the  first-born  of 
the  Egyptians. 

111.  Of  %vhat  miracle  is  the  Christian  Sabbath 
the  memorial  ? 

The  miracle  of  Christ's  rising  from  the  dead  on 
the  first  day  of  the  week. 

112.  Hoiv  do  these  'inemorials  prove  that  the  mir- 
acles %vere  really  wrought  ? 

Just  as  our  fourth  of  July  celebration  of  inde- 
pendence proves  that  on  that  day  independence 
was  really  declared. 


THEOLOGICAL    CATECHISM   FOR    YOUTH.  19 

1 1 3.  Have  we  any  other  onemoriah  besides  the 
three  above  mentioned.  1 

Yes;  all  our  Bibles,  and  churches,  and  church 
services  ;  indeed  the  whole  existence,  operations 
and  progress  of  the  Bible  religion,  based  on  mira- 
cles from  the  beginning,  are  standing  memorials  of 
the  truth  of  those  miracles  on  which  our  religion 
was  founded. 

1 1 4.  What  is  your  third  proof  of  the  fact  that 
the  miracles  ivere  really  wrought  ? 

The  Jews  adopting,  obeying  and  continuing  in 
the  law  of  Moses. 

115.  Hoiv  does  tlieir  adopting  and  obeying  Mo- 
ses' law  prove  the  reality  of  the  miracles  ? 

Because  Moses  appealed  to  the  miracles  as  the 
support  of  his  law :  and  his  law  required  sacrifices 
they  never  would  have  submitted  to,  if  they  had 
not  known  the  truth  of  the  miracles  by  which  it 
was  attested. 

116.  TlHiat  sacrifices  did  the  law  of  Moses  re- 
quire ? 

At  least  one  fifth  of  all  their  annual  incomes, 
Numb.  18:  21,  Deut.  14:  22,  28,  besides  all  their 
stated  and  occasional  offerings ;  in  addition  to  all 
their  bloody  rites  and  burdensome  ceremonies  ;  and 
the  self-loving  and  money-loving  Jews,  never  would 
have  sacrificed  so  much  of  money,  toil  and  blood,  to 
follow  a  leader  they  knew  to  be  false ;  and  to  obey 
laws  they  knew  to  be  falsely  imposed. 

1 17.  But  hoio  would  they  know  Moses  to  be  false 
and  his  laivfcdsely  imposed  ? 

Because  he  appealed  to  their  own  eyes  and  ears 
for  the  truth  of  the  miracles ;  and  if  they  had  not 
been  performed,  they  would  of  course  have  known 


20     THEOLOGICAL  CATECHISM  FOR  YOUTH.     * 

that  Moses  was  an  impostor  and  his  law  falsely 
palmed  upon  them. 

118.  Where  do  ijoujincl  any  such  appeals  ? 
One  of  many  is  in  .Deut.  11 :  2,  3,  "  I  speak  not 

with  your  children,  who  have  not  seen  his  miracles, 
but  your  eyes  have  seen  all  the  great  works  of  the 
Lord. —  Therefore^  shall  ye  keep  all  his  com- 
mandments"      Also,  Deut.  7:  10  and  5:  34,  &c. 

119.  Does  the  same  argument  apply  with  equal 
force  in  proof  of  tlie  New  Testament  ? 

Yes,  and  far  greater. 

120.  Why  greater  ? 

Because  to  follow  Christ  and  his  religion,  still 
greater  sacrifices  were  required  ;  and  required  on 
the  ground  of  the  miracles :  for  the  truth  of  which 
their  eyes  and  ears  were  appealed  to,  as  in  the  case 
of  Moses. 

121.  What  sacrifices  did  the  New  Testament  re- 
quire ? 

To  give  up  all,  and  even  life  itself,  whenever  the 
interests  of  religion  demanded. 

122.  Did  any  of  the  early  disciples  suffer  the  loss 
of  all  tilings  for  ChrisVs  sake  ? 

Yes ;  of  property,  friends,  home,  country,  and 
even  life  itself,  by  the  sword  or  at  the  stake,  in  the 
assertion  or  propagation  of  their  religion. 

123.  Hoiv  do  ijou  know  they  did? 

Christ  himself  declares  they  should  thus  suffer; 
and  the  best  histories,  both  sacred  and  profane,  de- 
clare they  did. 

1 24.  What  does  Christ  foretell  that  his  disciples 
shoidd  suffer  ? 

"  Behold  I  send  you  forth  as  sheep  in  the  midst 
of  wolves  ]  they  will  deliver  you  up  to  councils,  and 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     21 

scourge  you  in  their  synagogues ;"  "  The  brother 
shall  deliver  up  the  brother  to  death,  and  the  fa- 
ther the  child  ;  the  children  shall  rise  up  against 
their  parents  and  cause  them  to  be  put  to  death  ;" 
"  Ye  shall  be  hated  of  all  men  for  my  name's  sake." 
"Yea,  the  time  cometh,  that  whosoever  kil/ethyoM^ 
will  think  that  he  doeth  Grod  service.  "  Matt.  10  : 
16,  22.     Jn.  16:  2. 

125.  But  Jww  did  ChrisVs  foretelling  that  they 
should  thus  suffer^  prove  that  they  did  ? 

Because,  if  what  he  foretold  did  not  come  to 
pass,  he  and  his  cause  would  have  been  forsaken  as 
false. 

126.  Did  Christ  too  like  Moses  base  his  demand 
for  their  faith  and  obedience  on  his  miracles  ? 

Yes  ;  for  he  says,  "  If  I  do  not  the  works  of  my 
Father  believe  me  not."  Jn.  10:    37. 

127.  Does  Christ  like  Moses  appeal  to  tJieir  own 
eyes  and  ears  for  the  truth  of  his  miracles  ? 

Yes ;  "  Ye  do  hear  and  see  the  blind  receive  their 
sight ;  the  deaf  hear  ;  the  dead  are  raised."  Matt. 
11:  5.  Jn.  10.  37. 

128.  Do  the  appeals  -  tJien  of  both  Moses  and 
Christy  to  the  eyes  .and  ears  of  those  around  them^ 

furnish  decisive  evidence  that  the  miracles  ivere 
really  ivrought  ? 

Yes  ;  entirely  decisive  ;  for  if  their  eyes  and  ears 
had  not  witnessed  the  miracles  alleged,  the  laws 
and  sacrifices  required  by  either  Moses  or  Christ, 
would  never  have  been  submitted  to,  but  both  have 
been  forsaken  as  false  prophets,  and  their  religion 
have  perished  in  the  bud. 

129.  But  might  they  not  have  been  deceived — 


22     THEOLOGICAL  CATECHISM  FOR    YOUTH. 

have  thought  the  miracles  really  ivr ought ^  and  yet 
have  been  7nistaken  1 

No ;  it  is  impossible  for  them  to  have  believed 
they  passed  through  the  sea  dry  shod ;  fed  on  man- 
na forty  years;  saw  the  dead  raised;  and  that 
themselves  understood  and  spoke  unknown  tongues 
unless  it  were  true ;  and  especially  men  of  the 
mind  they  possessed. 

130.  How  do  you  know  they  ivere  men  of  mind  1 
Their  writings  prove  it. 

131.  Have  you  any  other  argument  in  proof  of 
the  miracles  ? 

Yes ;  the  enemies  of  the  cause  themselves  ad- 
mitted the  fact;  such  as  Celsus,  Julian,  Por- 
phyry, &c. 

132.  How  inany  miracles  wrought  in  proof  of  the 
Bible^  tvoidd  prove  the  Bible  true  ? 

One  ;  because  none  but  Grod  could  work  one  real 
miracle. 

133.  How  Tnany  miracles  were  wrought  in  proof 
of  the  8crip)tures  ? 

Tens  of  thousands. 

134.  When  and  ichere? 

Tens  of  thousands  in  the  gift  of  manna  alone,  for 
forty  years. 

135.  What  is  the  second  direct  proof  of  tJie  truth 
of  Scrijyt'ure? 

Prophecy. 

136.  What  is  the  argument  from  prophecy  7 
That  no  man,  unless  inspired  of  God,  can  utter 

one  cleir  independent  prediction. 

137.  What  do  you  mean  by  an  independent  pre- 
diction  ? 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     23 

One  that  does  not  depend  on  any  known  law  of 
nature.  Any  one  can  predict  the  rising  of  the  sun  ; 
the  tides,  eclipses,  &c.,  for  they  depend  on  previ- 
ously known  laws  of  nature. 

138.  How  many  clear  independent  'predictions 
would  prove  the  Scriptures  to  be  true  ? 

One ;  because  none  but  Grod  can  foresee  the 
event-  of  a  single  hour. 

139.  Hoio  many  does  the  Bible  contain  ? 

The  Bible  is  one  great  system  of  prophecy  from 
beginning  to  end. 

140.  Give  afeiv  specimens  of  particular  prophe- 
cies. 

The  predictions  concerning  Ishmael  and  Esau  ; 
tie  four  great  kingdoms  of  antiquity;  particulars 
of  the  coming,  the  character,  and  death  of  Christ ; 
the  destruction  of  Nineveh,  of  Babylon,  Tyre, 
Egypt,  and  Jerusalem  ;  the  dispersion  and  fate  of 
the  Jews  ;  the  rise  and  progress  of  the  man  of  sin, 
&c.,  &c.  Gen.  16.  Deut.  28.  Ezek.  26th,  27th, 
28th.  29th  and  30th  chapters.  Isa.  23.  Isa.  13th, 
19:  22  ;  also  14th  and  51st.  Gen.  49 :  10.  Dan.  7th, 
Isa.  53.    2.  Thes.  2d,  &c. 

141.  Wliat  is  the  third  proof  of  the  truth  of 
Scripturel 

Its  object. 

142.  What  is  tlie  grand  object  of  the  sacred 
Scriptures  1 

To  make  men  holy  and  happy  here  and  here- 
after. 

143.  What  does  that  prove  1 

It  proves  that  the  men  who  wrote  and  preached 
a  book  so  holy  must  be  good  men  ;  for  wicked  men 
would  never  toil  and  travel  and  suffer  as  they  did, 


24     THEOLOGICAL  CATECHISM  FOR  YOUTH.     t'  . 

to  put  down  wickedness,  and  make  the  world 
holy. 

144.  But  tvhat  if  they  were  good  men  ? 
Grood  men  would  not  utter  falsehoods. 

1 45.  But  might  they  not  have  been  mere  enthu- 
siasts or  fanatics? 

No ;  a  fanatic,  is  a  wild-brained  man ;  but  there 
is  no  wildness  in  them,  or  extravagance,  but  the 
calmest  reason. 

1 46.  What  is  your  fourth  great  argument  for  the 
truth  of  the  Scriptures  ? 

The  effects  of  the  Bible. 

147.  What  are  its  effects  ? 

It  changes  the  whole  face  of  the  world  where  it 
goes ;  revolutionizes  all  the  usages  of  society  ;  en- 
lightens, civilizes,  elevates,  purifies,  and  blesses  the 
nations  for  this  world ;  and  regenerates  and  saves 
the  soul  for  the  next. 

1 48.  How  do  you  know  it  regenerates  the  soul  ? 
We  have  testimony  such  as  is  regarded  by  all 

enlightened  and  candid  courts  as  ample  proof, 
in  any  cause  however  great  the  stake  at  issue. 

149.  What  kind  of  testimony  have  we? 

First,  that  of  many  of  the  most  enlightened,  cool 
and  candid  men,  who  would  testify,  if  necessary, 
that  their  minds  have  undergone  a  radical  change 
as  to  their  highest  affection,  their  highest  aim  ; 
and  their  highest  happiness. 

150.  But  can  a  man  testify  as  to  what  he  feels  ? 
Yes  ;  just  as  well  as  to  what  he  sees,  provided 

his  feelings  be  strong  and  distinct.  The  sufferer 
knows  as  well  when  he  feels  the  thrills  of  pain,  as 
when  he  sees  men  or  mountains  before  him. 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     25 

151.  What  otJier  proof  of  regeneration  1 

That  of  observation.  We  see  men,  and  some- 
times those  who  were  once  very  wicked,  radically 
changed  in  their  whole  life  and  character :  ready 
to  give,  and  sometimes  actually  giving  up  for  the 
cause  of  Christ,  property,  friends,  home,  and  coun- 
try ;  exiling  themselves ;  and  wearing  out  life  in 
some  far  distant  and  barbarous  clime ;  and  when 
death  comes,  meeting  it  with  a  calmness,  a  joy. 
yea,  a  glorious  triumph,  to  which  unregenerated 
nature,  even  in  its  noblest  forms,  is  an  utter  stran- 
ger. 

152.  What  further  testimony  ? 

That  of  G-od  Himself:  for  He  declares  that  the 
Christian  is  "born  again;"  "anew  creation;"  that 
"  old  things  are  passed  away  and  all  things  become 
new."   1  Pet.  1:  23.    2  Cor.  5:  17. 

153.  But  do  not  many  professors  of  religion  ex- 
hibit a  life  and  death  of  very  inconsistent  character  ? 

Yes  :  because  all  are  imperfect,  and  many  have 
no  religion. 

154.  Hoiv  do  you  know  that  the  Bible,  coming 
down  through  so  many  hands  and  so  many  ages, 
has  not  been  altered ;  so  altered  that  we  cannot  now 
tell  what  it  was  at  first,  giving  perhaps  statements 
of  miracles  and  prophecies,  SfC,  Sfc,  noiv,  when  no 
such  things  ivere  affirmed  in  tJie  original  copies  ? 

That  is  impossible:  for  the  various  translations 
from  the  earliest  centuries  of  Christianity,  and  the 
various  and  jarring  sects  of  nominal  Christians, 
watching  each  other,  have  kept  the  New  Testa- 
ment pure  and  unadulterated  since  the  days  of  the 
apostles :  and  then,  all  the  Christian  sects  on  the 
one  hand,  and  the  Jews  on  the  other,  have  kept 
watch  of  the  Old  Testament,  back  to  the  days  of 
3 


26     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

Jesus  Clirist  :  thence  the  Septuagint  translation 
of  the  Old  Testament  into  Grreek  bears  witness  to 
the  Hebrew  for  two  hundred  years  further  back ; 
and  the  Samaritan  and  Chaldean  copies,  and  in- 
deed the  original  Hebrew  itself,  proves  its  own  pu- 
rity back  to  the  days  of  the  prophets  themselves  ; 
and  even  to  the  days  of  the  captivity ;  for  no  pure 
Hebrew  has  been  given  to  the  world  since  then. 

155.  But  have  not  the  Bible  and  the  Christian  re- 
ligion  been  the  cause  of  more  war  and  bloodshed  in 
the  world  than  any  and  all  other  causes  together  ? 

No ;  the  want  of  religion,  in  those  that  bore  the 
Christian  name,  has  often  caused  war  and  blood ; 
but  not  religion  itself;  for  the  religion  of  the  Bi- 
ble is  love  ;  and  it  is  impossible  that  love  should 
produce  hatred  and  war,  but  the  contrary. 

156.  Where  then  must  we  go  to  find  ivhat  the 
religion  of  the  Bible  is  1  To  its  abuses  in  the 
ivorld  or  to  the  Bible  itself? 

To  the  Bible  itself. 

157.  In  ivhat  way  were  the  Sacred  Scriptures  im- 
parted to  ^mankind  ? 

By  men  inspired  of  God. 

158.  What  do  you  mean  by  inspiration  ? 
Divine  teaching  by  supernatural  influence. 

159.  Hoiv  do  you  prove  that  the  Scripture  tvriters 
were  inspired  of  God  ? 

By  their  own  declaration,  confirmed  by  all  the 
miracles  they  wrought,  and  the  prophecies  they  ut- 
tered. 

160.  What  do  they  affirm  in  regard  to  the  inspi- 
ration of  the  Old  Testament  1 


THEOLOGICAL  CATECHISM  FOR  'uulH.     27 

That  "  all  Scripture  is  given  by  inspiration  of 
God."  2  Tim.  3:16.  "  Holy  men  of  old  spake  as 
they  were  moved  by  the  Holy  Grhost."  2  Peter 
1:21. 

161.  Hmv  do  you  know  that  thai  declaration  refer- 
red to  the  Old  Testament  only  or  chiefly  ? 

The  Xew  Testament  writings  were  not  then  col- 
lected and  added  to  the  Old. 

162.  What  affirmation  or  proof  that  the  New 
Testament  was  also  inspired  ? 

Christ  promised  the  twelve  apostles  that  his  spirit 
should  guide  them  "  into  all  truth  ;"  and  we  have 
the  testimony  of  Peter,  one  of  the  twelve,  to  the  in- 
spiration of  Paul,  who  wrote  more  than  all  the  rest. 
John  16:  13.     2  Peter  3  :  16. 

163.  How  many  kinds  of  inspiration  are  there? 

There  are  generally  reckoned  three — the  inspi- 
ration of  elevation,  superintendence,  and  sugges- 
tion. 

164.  What  is  meant  by  tlie  inspiration  of  eleva- 
tio)i  1 

That  of  raising  the  mind  to  a  sublimity  of  style 
and  sentiment  entirely  above  what  it  could  ever 
reach  unaided  from  on  high. 

165.  What  is  the  inspiration oj  superintendence! 

That  guidance  from  God  which  taught  the  Scrip- 
ture writers  what  facts,  of  those  they  knew,  to  re- 
cord, and  how  to  record  them  free  from  error. 
John  21  :  25. 

166.  Wliat  is  the  inspiration  of  suggestion? 
Direct  communications  from  God,  like  the  Law  on 

Sinai,  and  the  visions  of  the  prophets. 


28     THEOLOGICAL  CATECHISM  FOR  YOUTH. 


REVEALED   THEOLOGY. 

167.  Wliat  do  the  Scriptures  principally  teach  ? 
The  existence,  the  attributes,  the  agency,  and  the 

will  of  God ;  the  character,  duty  and  destiny  of 
man. 

168.  Do  the  Scriptures  assert  the  existence  of 
God? 

Yes  ;  "  There  is  one  God."     1  Tim.  2:5. 

169.  Wliatis  God? 

"  God  is  a  spirit."     John  4:  24. 

1 70.  What  is  a  spirit  ? 

A  being  without  a  body,  like  the  soul  after  death. 

171.  Are  there  more  Gods  than  one  ? 
There  is  but  one  true  God. 

1 72.  Hoiv  do  you  prove  that  ? 
From  both  Scripture  and  reason. 

173.  Give  a  Scripture  proof  . 

"  The  Lord  our  God  is  one  Lord."  Deut.  6 :  4. 
"  God  is  one."     Gal.  3  :  20. 

174.  Hoio  does  reason  prove  the  Divine  unity  ? 
As  one  cause  is  sufficient  to  account  for  all  things, 

philosophy  forbids  us  to  suppose  more.  Besides, 
the  oneness  of  design  in  the  whole  creation  indi- 
cates that  all  is  from  one  creator. 

175.  But  did  not  the  ancient  Persians  sup)pose 
tJiere  were  two  different  and  opposite  designs,  indi- 
cating two  opposite  and  antagonistic  deities — 07ie 
good^  the  other  evil — 07ie  the  author  of  all  good,  the 
other  of  all  evil — one  of  all  joy^  the  other  of  all 
sorroio — one  the  maker  of  tJie  lamh^  the  other  of  the 
wolf  to  devour  tJie  lamb — one  the  author  of  sick 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     29 

ness,  tlie  other  of  medicine  to  /leal  the  sickness  ?  A?id 
hoiv  ivould  you  ansiver  their  arguments  ?  Is  tJw 
same  being  tJie  author  of  both  good  and  evil,  right- 
eousness a7id  ivickedness? 

No  ;  but  it  belongs  to  the  same  being  who  mcakes 
free  agents,  with  full  power  to  choose,  to  give  them 
their  choice  between  good  and  evil,  and  when  they 
choose  good  or  choose  evil,  to  treat  them  accordingly. 

1 76.  How  can  it  belong  to  tlie  same  being  to  cre- 
ate the  lamb  and  tlie  dove^  and  tJien  to  create  ivolves 
and  vultures  to  devour  tlietn  1  to  send  sickness^  and 
medicines  to  heal  it  ? 

Because  it  is  incumbent  on  the  same  being  who 
creates  any  animal,  to  create  food  for  its  supply  ; 
and  for  the  same  God,  who  has  revolted  subjects 
under  probation,  to  send  both  judgments  and  mer- 
cies to  discipline  them  for  their  eternal  destiny. 

177.  But  how  can  the  Unity  of  God  be  consistent 
with  the  Trinity  ?     Can  three  be  one,  and  one  three  ? 

Not  in  the  same  sense ;  yet  they  may  be  in  dif- 
ferent senses.  A  human  being  is  but  one  man,  and 
yet  he  is  two,  in  one  sense,  for  he  consists  of  soul  and 
body. 

178  What  then  is  the  proper  statement  of  the  doc- 
trine of  the  Trinity  ? 

That  there  are  three  persons  in  one  God. 

179.  What  do  you  mean  by  persons  ?    Beings  ? 
No ;  not  three  beings,  else  there  would  be  three 

Gods  ;  but  three  distinctions,  existing  in  a  mysteri- 
ous manner,  incomprehensible  to  us. 

180.  Is  this  a  doctrine  of  both  Scripture  and  rea- 
son, or  of  Scripture  only  ? 

Of  Scripture  only  ;   though  it  is  not  contrary  to 
reason,  but  above  it. 
3* 


30  THEOLOGICAL    CATECHISM   FOR    YOUTH. 

181.  Where  do  you  find  three  Divine  persons  re- 
cognized in  Scripture  ? 

1  John  5  :  7,  "  There  are  three  that  bear  record  in 
heaven,  the  Father,  the  Word,  and  the  Holy  Grhost, 
and  these  three  are  one  ;"  but  more  especially  in  the 
apostolic  benediction,  and  in  the  form  of  baptism — 
baptizing  "  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost."  2  Cor.  12:  13,  14, 
and  Matt.  28  :  19. 

182.  What  additional  'proof  of  the  divinity  of  the 
three  persons  ? 

This  ;  that  each  person  is  separately  declared  to 
be  divine. 

183.  What  passages  prove  the  Father  divine  ? 

So  many  we  will  not  repeat  them,  nor  need  we, 
for  none  deny  it. 

184.  What  proof  that  the  Son  is  God  ? 

Four  classes  of  texts ;  first,  applying  to  him  the 
attributes ;  second,  the  tvorks ;  third,  the  ivor- 
ship  ;  and  fourth,  the  names  of  Grod. 

185.  Mention  some  that  impute  to  Him  the  at- 
tributes of  God. 

In  a  single  verse  He  is  styled  both  eternal  and 
omnipotent ;  in  another,  eternal  and  immutable. 
In  Rev.  1  :  8,  He  is  declared  to  be  "  the  beginning, 
and  the  ending,  the  Almighty."  In  Heb.  13:8, 
"  the  same  yesterday,  to-day,  and  for  ever." 

186  Where  are  the  works  of  God  ajirmed  of 
Him  ? 

Col.  1 ;  16,  •'  All  things  were  created  5^/  Him  and 
for  Him  ;"  and  Heb.  1 :  3, "  Upholding  all  things  by 
the  word  of  his  power." 

187.  But  was  not  Christ* s  power  delegated  power  ? 
Does  He  not  say,  "  All  power  is  given  me  in  heaven 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     31 

a7id    in  earth?''     Matt.   18:     18;    and    "  Of  7mne 
own  self  I  can  do  nothing  /"'     John  5  :  30. 

As  man  he  could  do  nothing  of  himself,  any 
more  than  we  ;  and  Christ  was  man  as  well  as  God 
As  Mediator,  both  his  power  and  himself  were  dele* 
gated ;  for  "  God  sent  his  Son  (Gal.  4:4);  but  a 
son  being  sent  of  a  father  does  not  prove  him  to  be 
of  an  inferior  nature. 

188.  Besides^  can  we  suppose  all  power  in  heaven 
and  earth  given  to  a  mere  creature  ? 

No  ;  that  is  absurd. 

189.  Is  the  Son  as  well  as  the  Father  a  proper  oh- 
ject  of  worship  ? 

Yes  "  When  he  bringeth  in  the  first  begotten 
into  the  world,  he  saith,  Let  all  the  angels  of  God 
worship  Him."     Heb.  1  :  6,  and  Rev.  5  :  11-13. 

]  90.   Is  the  name  of  God  also  applied  to  Christ  ? 

Yes.  '-  In  the  beginning  was  the  Word,  and  the 
Word  was  God.''     1  John  1  :  1,2. 

191.  But  is  not  the  term  God  sometimes  used  in  an 
inferior  sense,  as  when  the  Psalmist  says,  ^^  I  have 
said,  Ye  are  gods  V  Ps.  82  :  6  ;  and  is  there  any 
proof  that  Christ  is  called  God  in  the  highest  sense  in 
this  passage  in  the  first  of  John  ? 

Yes ;  for  it  is  immediately  added  that  "  all  things 
were  madehy  Him  ;"  and  surely  all  things  were  not 
made  by  an  inferior  god,  or  mere  creature. 

192.  But  is  it  not  said  that  "  God  created  all 
things  by  Jesus  Christ  V     Eph.  3  :  9. 

Yes ;  for  it  was  by  the  second  person  of  the  Deity 
that  creating  power  was  exerted. 

193.  Are  there  any  other  passages  in  which,  Christ 
is  called  God  in  the  highest  sense  ? 

Yes ;  Rom.  9 :  5,  Christ  is  said  to  be  "  over  all 


32  THEOLOGICAL    CATECHISM    FOR    YOUTH. 

God,"  or  "  God  over  all ;"  and  1  John  5  :  20,  the 
apostle  says,  "  This  is  the  true  God  and  eternal  life ; 
and  in  Isa.,  where  the  seraphim  cried,  "  Holy,  holy, 
holy  is  Jehovah  of  hosts."  John  says,  "  These 
things  Esaias  said  when  he  saw  his  glory,  and  spake 
of /WW "  (Christ).  Isa.  6:1.  John  12:  41.  And 
thus  Christ  is  the  real  Jehovah. 

194.  But  does  not  Christ  himself  say,  "  The.  Father 
is  greater  than  I ?'' 

Yes ;  and  Christ  as  man  was  inferior  in  his  na- 
ture, and  acted  a  subordinate  part  as  God's  messen- 
ger ;  but  in  his  divine  nature,  '•  He  thought  it  not 
robbery  to  be  equal  with  God."     Philip.  2  :  6. 

195.  Do  the  Scriptures  any  uhere  affirm  that 
the  Holy  Ghost  is  God  ? 

Yes;  for  "to  lie  unto  the  Holy  Ghost  is  to  lie 
unto  God."     Acts  3  :  5. 

1 96.  But  is  not  tlie  term  Spirit  sometimes  used 
in  Scripture  as  imj)lying  merely  a  divine  power  or 
influence^  as  in  Joel  2  :  28,  "  /  ivill  pour  out  my 
Spirit  upon  cdlJleshV 

Yes;  but  in  others,  the  Spirit  is  expressly  spo- 
ken of  as  a  person ;  for  he  is  represented  as  speak- 
ing^ teaching.  &c. — The  Holy  Ghost  saith.^  -  To- 
day if  ye  will  hear  his  voice, "  and  "  He  shall  teach 
you,"  using  the  personal  and  masculine  pronoun, 
although  the  word  (-n-vei'/xa)  spirit  is  neuter. 

197.  But  is  not  the  doctrine  of  the  Trinity  a  mys- 
tery ;  something  incomprehensible ;  and  are  ive  bound 
to  believe  what  ive  cannot  understand  ? 

Yes ;  for  it  is  a  mystery  how  the  soul  and  body 
are  united  ;  how  the  mind  acts  upon  the  body  ;  how 
God  acts  on  all  the  universe ;  how  God  came  to 
exist ;  and  in  short  almost  every  thing  is  a  mys- 
tery. 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     bS 

198.  What  kind  of  a  being  is  God  ? 
An  infinite  Being. 

199.  What  do  you  mean  by  infinite  ? 
Without  bounds  or  limits. 

200.  In  ivJiat  respects  is  God  infinite  1 
Infinite  in  all  his  attributes. 

201.  What  do  you  mean,  by  the  attributes  of 
God? 

The  qualities  of  his  nature. 

202.  Hoiv  are  his  attributes  divided  ? 
Into  two  classes  ;  natural  and  moral. 

203.  Wliich  is  tlie  first  of  his  natural  attributes  ? 

His  ETERNITY. 

204.  What  do  you  mean  by  the  eternity  of  God? 
His  existence  without  beginning  or  end. 

205.  How  do  you  know  that  God  has  existed 
fw  ever  ivithout  any  begimiing  ? 

Something  must  have  existed  without  any  be- 
ginning ;  because  if  there  had  ever  been  a  period 
when  nothing  existed,  no  thing  ever  could  have 
existed  ;  because  something  never  could  spring  up 
out  of  nothing;  and  as  the  worlds  and  creatures 
did  not  exist  without  beginning,   Grod  did. 

206.  Hoiv  do  you  hiww  that  God  tvill  exist  for 
ever  without  end  ? 

Because  He  has  existed  for  ever  without  beginning. 

207.  Do  the  Scriptures  afiirin  the  eternity  of 
God? 

Yes  ;  "  From  everlasting  to  everlasting  thou  art 
God."   Ps.  90 :  2. 

208.  W/uit  is  the  second  natural  attribute  of  God  1 

His  INDEPENDENT  EXISTENCE. 

209.  What  do  you  mean  by  his  independent  ex- 
istence ? 


34     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

That  his  existence  is  uncaused  ;  and  depending 
on  no  one  but  himself  alone. 

210.  Hoiv  do  you  know  that  God^s  existence  is 
uncaused  ?  Hoiv  do  you  knoio  that  He  had  not  a 
cause  before  Him ;  and  that  another ;  and  the 
third;  a  fourth  and  so  on  for  ever? 

Because  that  would  be  an  infinite  series  again ; 
which  is  impossible.  There  must  be  a  first  link  in 
every  chain  however  long ;  and  a  first  cause,  in  eve- 
ry series  of  causes  ;  and  the  first  cause  could  have 
no  cause. — Besides,  Grod  could  have  had  no  cause, 
because  He  had  no  beginning. 

211.  What  should  such  ivondrous  attributes  as 
the  eternal  and  independent  existence  of  Jehovah 
teach  us  1 

The  deepest  reverence  and  awe. 

212.  On  what  does  our  existence  depend? 
On  Grod  every  moment. 

2 1 3.  What  is  the  third  natural  attribute  of  God  ? 

His   OMNIPRESENCE. 

2 1 4.  What  do  you  mean  by  his  omnijoresence  ? 
His  being  always  every  where  present. 

215.  How  do  you  prove  the  omnipresence  of  God  ? 
God   is   every  where,   because     He   acts  every 

where. 

216.  He  acts  only  throughout  the  unirerse  ;  hoiv 
do  you  know  He  is  present  through  infinite  space 
beyo7id  ? 

Because  He  who  fills  so  vast  a  universe  can  find 
no  limit  any  where. 

217.  What  is  the  Scripturetestimony  on  this  sub- 
ject ? 

"  If  I  ascend  up  to  heaven,  thou  art  there  ;  if  I 
make  my  bed  in  hell,  behold  thou  art  there :   if  I 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     35 

take  the  wings  of  the  morning  and  dwell  in  the 
uttermost  parts  of  the  sea,  even  there  shall  thy 
hand  lead  me  and  thy  right  hand  shall  hold  me." 
Ps.  139:  8-10. 

218.  But  if  ahvays  present  with  us,  why  da  we 
not  see  Him  ? 

Because  "  God  is  a  Spirit ;  "  and  spirit  is  invis- 
ible. 

219.  Does  God  cdivays  see  us,  though  ive  do  iwt 
Him  ? 

Yes  ;  "  All  things  are  naked  and  opened  unto 
the  eyes  of  Him  with  whom  we  have  to  do." 
Heb.  4:  13. 

220.  Does  iwt  the  darkness  hide  from    God  1 
No  ;  "  the  darkness  and  the  light  are  both  alike  to 

him/'    Ps.  139:  12. 

22 1 .  Wliat  shaidd  that  teach  us  ? 

Never  to  do  any  thing  we  should  be  unwilling 
God  should  see. 

222.  What  is  the  fourth  natural  attribute  of  God  ? 
Omniscience. 

223.  What  do  you  mea?i  by  tJie  omniscience  oj 
God  ? 

That  God  knows  all  things,  past,  present  and 
future. 

224.  What  proof  from  reason  that  God  hums  all 
things  present,  past,  and  future  ? 

Being  always  every  where  present,  upholding 
and  beholding  all  things,  he  must  know  all  things 
present ;  and  he  must  know  all  that  ever  has  been, 
and  all  that  ever  will  be,  because  nothing  ever  has 
been,  or  ever  will  or  can  be  without  Him. 

225.  Do  tJie  Scriptures  affirm  tJie  omniscience  of 
God? 


36     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

Yes ;  Peter  says ;  "  Lord,  thou  knowest  all 
things."    John  16:  30. 

226.  Does  God  knoiv  all  we  do  ? 

Yes;  "Thou  art  acquainted  with  all  my  ways." 
iPs.  139:  3. 

227.  Does  God  know  all  ive  say  ? 

Yes ;  "  There  is  not  a  word  in  ray  tongue,  but  lo, 
lO  Lord,  Thou  knowest  it  altogether."  Ps.  139  :    4. 

228.  Does  God  knoiv  all  our  thoughts  ? 

Yes  ;  "  Thou  understandest  my  thought  afar  off.  " 
Ps.  139:  2. 

229.  If  all  we  do^  or  say^  or  think,  or  feel,  is  known 
to  God,  what  should  that  teach  us  ? 

Never  to  say,  or  do,  or  think,  or  feel,  any  thing 
save  what  would  please  God. 

230.  What  is  the  fifth  natural  attribute  of  God  1 
Wisdom. 

23 1 .  What  is^Joisdom  ? 

Skill  to  devise  what  is  best  to  be  done ;  and  the 
best  way  of  doing  it. 

232.  Ajx  wisdom  and  knoivledgethe  same  thing  ? 

No  ;  knowledge  is  a  mere  treasury  of  ideas  ;  wis- 
dom is  skill  to  acquire  and  apply  them.  A  man 
may  have  great  skill  and  but  little  knowledge ;  or 
great  knowledge,  and  but  little  skill  to  apply  it. 

233.  How  great  is  the  wisdom  of  God  ? 
His  understanding  is  infinite.    Ps.  147:5. 

234.  Where  is  the  wisdom  of  God  seen  ? 
Throughout  the  whole  universe  ;  in  every  plant 

and  flower  ;  in  every  world  and  creature. 

235.  Wherein  do  the  things  created  j^^ove  God^s 
wisdom  ? 

In  the  unparalleled  skill   and  contrivance   dis- 


THEOLOGICAL    CATECHISM   FOR    YOUTH.  37 

played  in  their  structure;  the  ends  they  are  de- 
signed to  accomplish  ;  and  the  adaptation  of  every 
thing  to  answer  the  end  designed. 

236.  Can  that  be  projjerly  called  wisdom  which 
has  no  good  end  to  answer  ? 

No.  Subtlety  without  any  good  end  in  view,  is 
mere  cunning. 

237.  What  should  we  learn  from  that  ivisdom 
which  planned  J  and  which  directs  the  whole  u?ii- 
verse  ? 

To  admire  and  adore  the  wonder-working  God. 

238.  What  is  the  sixth  natural  attribute  of  God  ? 
Omnipotence. 

239.  What  do  you  mean  by  Omnipotence  ? 
Almighty  power  ;  power  without  limits. 

240.  How  do  you  prove  the  Omnipotence  of 
God? 

He  who  could  do  what  God  has  done  can  do  any 
thing, 

241.  What  is  the  Bible  testimony  on  the  subject  ? 
"I  am  the  Almighty  God."     Gen.  17:  1. 

242.  What  can  Almighty  power  do,  for^  or 
against  us  1 

Destroy  us  in  a  moment,  or  preserve  and  bless 
us  for  ever. 

243.  What  truth,  then,  does  the  Omnipotence  of 
God  teach  us  ? 

Our  safety  if  his  friends,  our  danger  if  his  ene- 
mies. 

244.  Js  the  Omnipotence  of  God  a  ground  of 
joy  or  grief  ? 

Of  great  joy  to  the  Christian  j  of  grief  and  terror 
to  the  sinner. 
4 


38     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

245.  What  duty  does  it  teach  the  Christian^  and 
what  the  sinner  1 

The  Christian  to  confide  in  his  Almighty  friend ; 
the  sinner  to  flee  his  wrath  and  secure  his  favor. 

246.  Have  you  secured  his  favor  yet  ? 

247.  What  are  you  doing  to  secure  it  ? 

248.  Are  you  not  afraid  to  stand  out  against  a 
Power  that  is  Almighty  ? 

249.  What  is  the  seventh  natural  attribute  of  God? 
Immutability. 

250.  What  is  Immutability  1 
TJnchangeableness. 

25 1 .  In  what  respect  is  God  unchangeable  ? 
In  his  essence,  character,  and  purposes. 

252.  Hoio  do  you  prove  him  unchangeable  as  to 
his  essence  ? 

To  suppose  that  any  thing  can  change  that  has 
neither  beginning  nor  end,  and  that  exists  inde- 
pendently and  above  the  reach  of  all  things  that 
could  produce  any  change,  would  be  absurd. 

253.  How  do  you  proveHim  unchangeable  in  his 
character  ? 

Perfect  in  his  nature,  and  above  the  reach  of  all 
influences  that  tend  to  change  character,  we  can- 
not conceive  a  change  in  character  possible. 

254.  How  do  you  prove  Hiin  unchangeable  in  his 
purposes  1 

With  perfection  of  knowledge,  no  new  views  or 
circumstances  can  arise  to  change  his  mind  ;  and 
with  no  new  views,  and  an  unchangeable  character, 
a  change  of  purpose  is  inconceivable. 

255.  What  is  the  Scripture  testimony  on  the  sub- 
jectl 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     39 

"  I  am  the  Lord,  I  change  not."     Mai.  3  :  6. 

256.  Is  tlie  Immutability  of  God  a  ground  of  joy 
or  grief  1 

Of  joy  to  his  friends  ;  grief  and  terror  to  his  en- 
emies, 

257.  Whyl 

Because  he  will  never  change  from  blessing  his 
friends,  or  punishing  his  incorrigible  enemies. 

258.  Wliat  do  you  mean  by  the  Sovereignty  of 
God  ? 

His  doing  what  he  thinks  best,  without  giving  an 
account  to  his  creatures  of  his  actions. 

259.  Does  the  Sovereignty  of  God  imply  his  act- 
ing from  mere  caprice,  or  without  any  reason  ? 

No ;  but  implies  merely  his  acting  from  reasons 
unknown  to  us. 

260.  Have  you  any  proof  from  nature  that  God 
does  act  as  a  Sovereign  ? 

Yes ;  when  one  man  is  born  blind  or  deaf,  and 
another  with  perfect  sight  or  hearing,  God  acts 
from  reasons  unknown  to  us. 

261.  Do  tJie  Scriptures  affirm  God' s  Sovereignty  ? 

Yes  ;  "  He  giveth  n3t  account  of  any  of  his  mat- 
ters." "He  doeth  according  to  his  will  in  the  ar- 
mies of  heaven  and  amongst  the  inhabitants  of  the 
earth."  Job  33  :  13.  Dan.  4  :  35.  Also  Eph.  1 : 
11. 

262.  Do  men  liefre  on  earth  ever  act  in  Sovereign- 
ty, or  without  giving  their  reasons  to  those  under 
tlieir  authority  ? 

Yes ;  masters  often  do  amongst  their  servants, 
and  fathers  amongst  their  children. 

263  Is  it  more  proper  for  God  than  man  to  act 
as  a  Sovereign  1 


40  THEOLOGICAL    CATECHISM   FOR    YOUTH. 

Yes ;  because  He  knows  so  mucli  better  what  is 
best,  and  is  so  much  more  inclined  to  do  it. 

264  What  proof  have  you  that  God  will  do  what 
is  best  ? 

All  the  attributes  of 

HIS  MORAL  CHARACTER. 

265.  What  is  the  first  attribute  of  His  Moral 
character  ? 

Love,  or  Goodness. 

266.  How  many  kinds  of  Love  are  there? 
Two  ;  Benevolence  and  Complacency. 

267.  What  is  Benevolence? 

Good  will ;  desire  of  others'  happiness. 

268.  Hoiv  do  you  prove  the  Benevolence  of  God  ? 
In  the  same  way  we  do  his  existence  ;  i.  e.jby  the 

design  discoverable  in  all  his  works. 

269.  How  does  that  appear  ? 

The  original  and  leading  design  in  all  his  works, 
is  to  make  creatures  happy,  not  miserable. 

270.  Give  an  examptle. 

The  grand  design  of  the  eye,  the  ear,  the  tooth, 
the  stomach,  was  to  contribute  to  our  happiness, 
not  our  misery. 

271.  Where  else  in  Nature  do  you  find  illustra- 
tions of  the  goodness  of  God  ? 

In  every  sun  and  shower  ; 
In  every  plant  and  flower  ; 
In  every  pulse  and  breath. 
And  every  hour  till  death. 

272.  Wliere  else  besides  in  Nature  do  you  find 
proofs  of  the  Divine  Benevolence  ? 

The  best  smiles  of  His  face, 
Are  the  gifts  of  His  grace : 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     41 

The  gift  of  His  Spirit,  His  Sabbath  and  Word, 
And  his  gift  above  all  of  our  crucified  Lord. 

273.  What  Scripture  proof  of  the  Love  or  Good- 
ness of  God?  „  „    .  , 

'•  Grod  is  Love."  "  The  earth  is  full  of  the  good- 
ness of  the  Lord."     1  Jn.  48  ;  Ps.  33  :  5. 

274.  But  ivhy  so  much  pain  in  the  world  if  He 
who  made  us  desires  our  happiness  ? 

We  must  have  nerves  sensible  to  pain,  or  they 
would  be  insensible  to  pleasure ;  and  the  pain  of 
the  eye,  the  tooth,  or  any  other  organ,  is  incidental, 
and  not  the  prominent  and  primary  object  of  its 
formation  ;  and  often  the  pain  our  nerves  occasion, 
is  sent  to  warn  and  save  us  from  greater  evils j — 
the  pain  from  cold,  to  warn  us  against  freezing, 
&c.,  &c. 

275.  Have  you  any  other  reason  why  there  is  so 
much  pai?i  a?id  distress  in  the  world  ? 

Yes ;  the  chief  reason  of  all  is  sin. 
276  If  there  ivereno   sin  in  the  world^  ivould 
there  be  no  sorrow  ? 

No  ;  neither  sorrow  nor  death. 

277.  Have  you  any  proof  of  this  from  Reason,  ? 
Yes  :    for  a  Benevolent  Being  would  not  aflBlict 

his  children  without  cause. 

278.  Have  you  any  proof  from  Scripture? 

Yes  ; '-'-  The  curse,  causeless  shall  not  come  ;"  and 
"  Death  is  the  wages  of  sin."  Prov.  26  :  2.  Rom. 
6:21. 

279.  What  is   Complacency  ? 
Delight  in  Character. 

280.  Towards  whom  does  God  exercise  the  Love 
of  Complacency  ? 


42     THEOLOGICAL  CATECHISM  FOE,  YOUTH. 

Towards  the  righteous  only. 

281.  Has  He  any  Comjolacency  tJien  in  you  ? 

282.  Towards  whom  does  God  feel  the  Love  of 
Benevolence  ? 

Towards  all,  both  good  and  evil. 

283.  What  duty  do  you  infer  from  the  infinite 
love  and  goodness  of  God  ? 

Obligation  to  love  him  supremely  in  return.  "The 
goodness  of  Godleadeth  to  repentance."  Rom.  2 :  4. 

284.  Has  His  love  ever  yet  ivon  yours^  or  you  1 

285  What  is  the  second  Moral  Attribute  of  God  1 
Justice. 

286.  What  is  Justice  1 

In  its  general  sense,  it  means  mere  righteousness 
in  general ;  but  in  its  strict  and  specific  import,  it 
means  disposition  to  render  to  every  one  his  due. 

287.  How  do  you  prove  the  justice  of  God  1 

By  our  own  consciences  and  the  Divine  benevo- 
lence. 

288.  Hoio  hy  our  oivn  consciences  ? 

God  would  never  have  created  us  with  conscien- 
ces to  approve  of  justice  and  scorn  injustice,  if 
Himself  unjust. 

289.  How  do  you  prove  the  justice  of  God  by  His 
benevolence  ? 

Benevolence  would,  of  course,  desire  the  promo- 
ter of  good  rewarded,  and  the  destroyer  of  good 
punished ;  and  that  is  what  justice  herself  de- 
mands. 

290.  Wliat  say  the  Scriptures  as  to  the  justice  of 
God  1 

"  I  the  Lord  am  a  just  God."     Isa.  45  :  21. 


THEOLOGICAL    CATECHISM   FOR    YOUTH.  43 

291.  What  truth  do  you  infer  from  the  justice  of 
God? 

That  if  God  be  just,  there  must  be  tremendous 
retribution  in  store  for  the  impenitent  sinner. 

292.  ff  God  be  just,  what  will  become  of  you? 

293.  What  is  the  third  moral  attribute  of  God  ? 
Veracity. 

294.  What  do  you  mean  by  Veracity? 
Disposition  to  tell  the  truth. 

293.  What  is  Truth  ? 

Representation  corresponding  to  reality. 

296.  Give  an  illustration. 

The  exact  picture  of  a  man  is  a  true  likeness  ; 
and  language  that  represents  things  as  they  are,  is 
truth. 

297 .  How  many  kinds  of  truth  are  there  ? 
Two :  Natural  and  Moral. 

298.  What  is  the  difference? 

Moral  truth  refers  to  right  and  wrong  ;  Natural 
truth,  to  all  other  subjects. 

299.  Hoiv  do, you  prove  that  the  Lord  is  a  God 
of  truth? 

From  both  reason  and  Scripture. 

300.  Whatproofofthe  Veracity  of  God  from  rea- 
son ? 

No  one  ever  falsifies  without  some  motive  of  gain 
or  gratification.  God  could  have  no  motive,  and, 
of  course,  never  falsifies.  The  same  is  proved  also 
by  the  greatness  and  goodness  of  God. 

301.  How  from  these  ? 

A  God  so  great,  would  not  be  guilty  of  the  mean- 
ness of  falsehood  ;  nor  a  God  so  good,  of  the  mea- 
sureless mischiefs  that  falsehood  occasions. 


44     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

302.  What  do  the  Scripturea  teach  in  regard  to 
the  Veracity  of  God  ? 

That "  it  is  impossible  for  God  to  lie."  Heb.  6  :  18. 

303.  What  is  the  fourth  moral  attribute  of  God? 

HOLINES.S. 

304.  What  is  Holi7iess  ? 

Purity,  freedom  from,  and  hatred  of,  all  that  is 
wrong  or  wicked  ;  love  of.  and  devotion  to,  all  that 
is  right  or  righteous. 

305.  Hoio  do  you  prove  the  Holiness  of  God? 
From  all  the  three  moral  attributes  preceding — 

love,  justice,  and  veracity  ;  for  each  one  requires  it ; 
and  true  holiness  comprises  them  all. 

306.  What  is  the  Scripture  testimony  ? 

"  Holy,  holy,  holy  is  the  Lord  of  hosts,"    Isa.  6 :  3. 

307.  To  ivhat  duty  shoidcl  the  consideration  of  a 
h  oly  and  sin-hating  God  lead  us  ? 

To  be  pure  and  holy  ourselves. 

308.  What  is  the  fifth  moral  attribute  of  God  ? 
Patience. 

309.  What  do  you  mean  by  the  Patience  of  God  ? 
His  slowness  to  anger,  and  long-suffering  dispo- 
sition. 

210.  Hov)  do  you  prove  His  Fatieiice  ? 
By  His  daily  forbearance,  exercised  towards  the 
guilty  children  of  men  ;  and  by  Scripture. 

311.  What  is  the  Scripture  testimony  ? 

The  Scriptures  declare  Him  to  be,  ''  the  God  of 
patience ;"  "  slow  to  anger,"  "  long-suffering." 
Rom.  15  :  5  ;   Ex.  34  :  6 ;  Neh.  9:17.     ' 

3 1 2.  What  practical  hiference  from  the  Patience 
of  a  long-suffering  God  ? 

The  duty  of  great  gratitude  to  God  for  his  long- 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     45 

suffering,  towards  us ;  and  the  duty  of  great  for- 
bearance on  our  part,  towards  our  offending  fellow- 
creatures. 

313.  What  if  God  ivere  as  quick  to  anger  and  re- 
tribution as  men  are^  or  would  be^  if  they  had  full 
power  for  vengeance  ? 

The  earth  would  long  ago  have  been  emptied  of 
its  inhabitants. 

314.  What  is  the  sixth  moral  attribute  of  God? 
Compassion. 

315-  What  do  you  mean  by  his  Compassion? 
Pity  towards  sufferers. 

316.  Hoiv  do  you  prove  the  Compassion  of  God? 

Benevolence,  of  course,  leads  to  pity  the  dis- 
tressed ;  and  the  Scriptures  say,  "  Thou  art  a  Grod 
full  of  compassion."     Ps.  86  :  15. 

317.  What  practical  inference  does  the  Compassion 
of  God  yield  us  ? 

Great  consolation  to  ourselves  in  distress ;  and 
our  great  duty  to  compassionate  our  suffering  fel- 
low-creatures. 

318.  What  is  the  seventh  moral  attribute  of 
God? 

Mercy. 

319.  What  is  Mercy? 

In  a  general  sense,  it  means  mere  compassion. 
"  He  was  neighbor  that  showed  mercy."  Luke 
10:  36,37. 

320.  W/iat  is  the  meaning  of  Mercy  in  its  strict 
gospel  sense  ? 

Disposition  to  pardon  and  forgive. 

321.  What  is  it  to  forgive  ? 
To  lay  aside  anger. 


46  THEOLOGICAL    CATEC/^'ISM    FOR    YOUTH. 

322.  What  is  it  to  pardon  ? 
To  lay  aside  punishment. 

323.  Whose  prerogative  is  it  to  pardo7i?  and 
whose  to  forgive  1 

It  belongs  to  the  ruler  to  pardon  ;  to  the  private 
individual  to  forgive. 

324.  Which  is  it  our  duty  to  extend  to  our  of- 
fending fellow-creatures  1 

Forgiveness  :  pardon  is  not  our  prerogative. 

325.  Which  may  we  seek  from  God  ? 
Both. 

325.  What  is  the  difference  betiveen  Mercy  and 
Grace  ? 

Mercy  is  an  attribute  of  Grod ;  Grace  is  not,  but 
refers  to  mere  favors  shown,  and  the  terms  on  which 
favor  is  granted. 

327.  Give  an  illustration. 

Grrace  is  mere  unmerited  favor,  like  a  gift  to  a 
beggar ;  but  Mercy  is  disposition  to  pardon  the 
guilty. 

328.  How  do  you  prove  the  Mercy  of  God  ? 
By  both  Scripture  and  reason 

829.-  What  is  the  Scrij)ture  testimony  1 
"  The  Lord  is  of  great  mercy,  forgiving  iniquity, 
transgression  and  sin."     Num.  14:  8. 

330.  How  does  reason  jyrove  the  mercy  of  God  ? 
His  benevolence  would,  of  course,  desire,  if  con- 
sistent, the  happiness  of  all,  even  the  most  wicked. 

331.  Can  reason  prove  it  consisteyit  with  the  law 
and  justice  of  God  to  pardon  the  guilty  ?  and  in 
what  way  consistent^  if  at  all  ? 

No  ;  nothing  but  a  revelation  from  God  can  show 
in  what  way  it  might  be  consistent,  or  whether  it 
could  be  consistent  at  all. 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     47 

332  Does  this  add  another  proof  that  a  revelation 
has  been  given  ? 

Yes ;  for  infinite  goodness  would  certainly  lead 
him  to  reveal  what  is  indispensable  to  the  happi- 
ness of  his  creatures  to  know. 

333.  What  tJienis  the  greatest  reason  of  all  why  a 
revelation  has  been  given  to  mankind  ? 

To  teach  the  fact,  and  the  way,  of  Salvation 
through  Christ. 

334.  From  what  originated  the  plan  of  Salva- 
tion ? 

From  the  love,  the  wisdom,  and 


THE  PURPOSES  OF  GOD. 

335.  What  do  you  mean  by  the  Purposes  of 
God? 

That  God  from  eternity  planned  all  things,  for 
the  best. 

336.  Hoiv  do  you  prove  this  1 
By  His  goodness  and  wisdom. 

337.  Hoivfrom  these? 

God  could  not  be  infinitely  good  without  desh'- 
ing  what  was  best ;  nor  infinitely  wise  without  de- 
vising a  plan  for  its  accomplishment. 

338.  Did  any  man  ever  start  to  build  any  thing 
without  any  desire^  or  design^  as  to  what  his  build' 
ing  should  be? 

Never.  Much  less  could  an  infinitely  wise  God 
be  guilty  of  such  folly. 

339.  Ca7t  you  prove  the  heing  of  a  God  without 
pi'oving  his  Purposes  ? 

No  ;  because  the  main  argument  that  proves  his 


48     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

existence^  is    the   argument   from   design  or  pur- 
pose. 

340.  Do  the  Scriptures  teach  the  doctrine  of  the 
Divine  Purposes  ? 

Yes.  "  He  worketh  all  things  after  the  counsel 
of  his  own  will."     Eph.  1:11. 

341.  Do  not  the  Purposes  of  God  take  away  our 
freedom  ? 

No  ;  for  they  do  not  touch  us. 

342.  How  is  it  that  His  Purposes  do  not  touch 
us? 

Because  purposing  to  touch,  touches  nothing ; 
purposing  to  do,  does  nothing. 

343.  What^  then^  does  touch  us  1 
The  hand  or  agency  of  God. 

344.  Can  the  hand  or  agency  of  God^  then^  reach 
and  govern  our  actions^  and  yet  leave  us  free  ? 

Yes  ;  for  we  reach  and  govern  each  others'  ac- 
tions, day  by  day,  and  yet  leave  each  other  free ; 
and  surely  God  can  do  what  we  can. 

345.  When  do  we  govern  our  neighbor's  actions 
and  yet  leave  him  free  ? 

In  every  offer  or  invitation  that  we  give  and  he 
accepts. 

346.  Does  God  exert  no  other  kind  of  agency  over 
us  but  that  of  motive  ? 

No,  except  in  regeneration  ;  nor  then  save  in  view 
of  motive. 

347.  Do.  then,  neither  his  agency^  nor  his  pur- 
poses^ disturb  our  freedom  ? 

Neither  the  one  nor  the  other. 

348.  How  far,  then,  may  the  purposes  of  God  ex- 
tend and  yet  leave  us  free  ? 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     49 

To  every  thing. 

349.  Hoivfar  do  the  Scriptures  teach^  that  his 
Purposes  do  extend  ? 

'•  He  worketh  all  things^  after  the  counsel  of  his 
own  will."     Eph.  1:   11. 

350.  Do  the  Purposes  of  God  extend  to  the  tir)ie  of 
man's  existence  on  the  earth  ? 

Yes.  "  There  is  an  appointed  time  for  man  up- 
on the  earth."     Job  7:1. 

351.  Do  the  Purposes  of  God  extend  to  the  place 
of  our  abode  ? 

Yes.  "  He  hath  determined  the  place  of  their 
habitation."     Acts  17:  26. 

352.  Bo  the  Purposes  of  God  extend  to  the  time  of 
our  death  ? 

Yes  ;  "  his  days  are  determined ;  the  number  of 
his  months  are  with  thee;  Thou  hast  appointed  his 
bounds  that  he  cannot  pass."    Job  14:  5. 

353  But  does  not  David  say  that  '■'•men  of  deceit 
and  blood  shall  not  live  out  half  their  days  i*"  Ps. 
55:23.     (Original.) 

Yes ;  for  Grod  has  purposed  they  shall  not  live 
out  half  the  days  he  would  have  allowed  them, 
were  it  not  for  their  sins. 

354.  What  then  conies  under  tlie  Purposes  of 
God  ? 

All  worlds;  all  creatures  ;  and  all  events.  "  He 
worketh  all  things  after  the  counsel  of  his  own 
will."     Eph.  1  :  11. 

355.  Did  the  Purposes  of  God  extetid  to  tJie  ex- 
istence of  sin  ? 

Yes  ;  for  Redemption  was  the  first  grand  object 
of  Creation.     "All  things  were  created— /w  HimP 
5 


50     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

(Christ) :  i.  e.  for  the  display  of  the  Meditorial  glo- 
U- 

356.  Did  the  Agency  of  God  extend  to  the  en- 
trance of  sin  ? 

Yes  ;  so  far  as  to  arrange  all  the  circumstances 
necessary  for  the  trial  of  a  being  under  probation ; 
such  as  the  garden,  the  apple,  the  appetite,  &c.  : 
and  so  in  regard  to  our  own  sin  ;  but  not  so  far  as 
at  all  to  necessitate  or  compel  its  commission  ;  nor 
at  all  to  impair  the  most  perfect  freedom  of  choice 
in  our  actions. 

357.  Did  both  God^s  purpose  and  agency  com- 
prise the  existence  of  sorrow  in  the  ivorld  and  the 
universe  1 

Yes;    as  the  punishments  or  consequent  of  sin. 

358.  Is  there  any  difference  betiveen  the  Purposes 
of  God  and  the  Sovereignty  of  God  ? 

Yes  ;  His  purposes  respect  His  designs  and  plans  ; 
His  sovereignty,  the  reasons  of  His  actions.  His 
plans  purpose  all  things  for  the  best,  we  know  ;  but 
in  following  out  His  plans,  He  does  many  things 
from  reasons  entirely  unknown  to  us;  and  His  act- 
ing from  reasons  all  His  own,  is  what  we  mean  by 
His  sovereignty. 

359   How  does  God  execute  His  Purposes  ? 

In  Creation,  Providence,  Redemption,  and  final 
E-etribution. 

CREATION. 

360.  Does  the  Bible  teach  that  God  is  the  Crea- 
tor or  first  Cause  of  all  things  1 

Yes  ;  "  All  things  were  created  by  Him."  Col. 
1:16. 


THEOLOGICAL    CATECHISM    FOR    YOUTH.  51 

36 1.  H(yw  did  God  create  all  things  1  ^ 
By  the  word  of  His  power.     "  He  spake  and  it 

was  done  •  "  He  commanded  and  it  stood  fast :  He 
said,  "Be  light,  and  light  was."  (Original.)  Ps. 
33:  9.     Gen.  1:3. 

362.  When  did  God  create  all  things  ? 

« In  the  beginning  Grod  created  the  heavens  and 
the  earth."     Gen.  1:1. 

363.  Hoiv  long  ago  was  that  beginning  ? 
We  do  not  know  ;  the  Bible  does  not  tell  us. 

364.  la  how  long  time  did  God  create  the  world? 
"  In  six  days  the  Lord  made  heaven  and  earth, 

the  sea,  and  all  that  in  them  is."     Exodus  20  :    11. 

365.  How  long  since  the  creation  of  Man  1 
About  six  thousand  years. 

366.  For  wh9m  were  all  things  created  ? 

«  The  Lord  made  all  things  for  Himself."    Prov. 
16;  4. 

367.  For  whom  then  were  you  made  ? 
For  God. 

368.  For  whom  ought  you  to  live  ? 
For  God. 

369.  For  whom  are  you  living  ?  for  God  ?  or 
for  yourself  ? 

370  For  what  ivere  all  things  made  ? 
To  please  God.     "  For  His  pleasure   all   things 
were  created."     Rev.  4:11. 

371.  For  what  then  ought  you  to  live? 
To  please  God. 

372.  How  can  we  please  God? 
By  doing  His  will. 

373.  Which  is  your  highest  aim  and  dearest  oh- 
ct  ?     To  do  God's  will,  or  yoiir  own  ? 


52     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

374.  For  ivhat  special  purpose  did  God  create 
man  in  particular  1 

"  I  have  created  him  for  my  glory."     Isa.  43  •  7. 

375.  What  then  ought  to  he  the  great  aim  of  all 
our  actions  ? 

To  glorify  Grod.  "  "Whether  ye  eat  or  drink,  or 
whatsoever  ye  do,  do  all  to  the  glory  of  God."  1 
Cor.  10:  21. 

376.  What  is  it  to  glorify  God  ? 

To  love  Him  and  keep  His  commandments. 

377.  What  then  is  the  chief  end  for  which  ive 
were  created  ? 

To  love  and  serve  the  Lord. 

378.  Have  you  ever  yet  hegun  to  ansiver  the  end* 
fen'  ivhich  you  were  created  1 

379.  Man  destroys  that  which  does  not  ansiver 
the  end  for  which  it  was  made^  and  ivill  not  God 
destroy  the  soul  that  will  not  answer  the  end  for 
which  it  was  created  1 

He  will. 

380.  What  then  ivill  become  of  you  1 

381.  When  God  had  completed  the  great  work  of 
Creation  to  ivhat  did  he  next  proceed  ?  ^ 


PROVIDENCE. 

382,  Of  hoio  many  parts  'does  Provide?ice  con- 
sist ? 

Two  :    Upholding   and  Governing  the  Universe. 

383.  But  ivhen  any  thing  is  brought  into  exist- 
ence ivill  it  not  continue  to  exist^  of  itself,  unless 


something  destroys  it  t 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     53 

No ;  it  requires  the  same  power  to  uphold  that  it 
did  to  create.  It  was  the  word  of  God's  power  that 
created ;  and  Paul  tells  us  that  "  He  upholds  all 
things  by  the  word  of  his  power."     Heb.  1 :  3. 

384.  Wliat  then  would  become  of  the  world  and 
the  creatures^  were  God  to  withhold  his  supporting 
power  for  a  single  moment  ? 

That  moment  we  should  sink  into  non-existence. 

385.  Could  we  not  draw  a  single  breath  ivithout 
God? 

Not  one  ;  nor  could  another  pulse  beat  unless 
God  were  there  to  send  it. 

386.  What  proof  of  this  ? 

"  In  Him  we  live,  and  move,  and  have  our  being." 
Acts  17:  28. 

387.  Have  you  any  proof  from  Reason? 

Yes  ;  Nothing  can  move  without  a  mover — the 
pulse,  no  more  than  a  world. 

388.  How  far  does  tlie  Providential  Govern- 
ment of  God  extend  ? 

To  His  Physical,  Mental,  and  Moral  Govern- 
ment, especially  to  the  Physical  and  Mental. 

389.  What  do  you  mean  by  Physical  Govern- 
ment ? 

Government  over  matter. 

390.  What  do  mean  by  Mental  Government  1 
Government  over  mind. 

39 1  Hoiv  does  God  govern  matter  ? 
By  force. 

392.  How  does  He  govern  mind  ? 
By  motive. 

393.  Give  an  instance  of  His  governing  matter 
by  force. 

5* 


54     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

Moving  the  winds,  and  waves,  and  worlds  in  their 
courses. 

394.  Give  an  instance  of  His  governing  mind  by 
ntotive  ? 

By  books  He  moves  the  scholar,  and  by  appetite 
the  animal,  to  desire,  to  choose,  and  to  enjoy. 

395.  How  far  does  God's  Physical  Government 
extend  ? 

Over  the  whole  empire  of  matter. 

396.  Hoiv  far  does  the  Mental  Government  of 
God  extend  ? 

Over  the  whole  empire  of  created  mind. 

^9il.Does  the  Physical  Government  of  God  cause 
our  existence  ? 

Yes  ;  "  TJiy  hands  have  made  me."  Job.  10:8. 
Ps.  13:  9,   16. 

398.  JDoes'  God  provide  food  for  all  His  crea- 
tures^ both  brute  and  human  ? 

Yes  ;  He  causeth  grass  to  grow  for  cattle,  and 
herb  for  the  service  of  man.  "  Thou  openest  Thy 
hand  and  satisfiest  the  desire  of  every  living  thing." 
Ps.  104:  14,  and  145:  15,  16. 

399.  But  does  not  man  provide  his  own  food 
and  raiment  ? 

No ;  man's  agency  is  necessary  as  means ;  but 
no  agency  nor  effort  of  man  can  bring  one  drop  of 
rain  from  heaven,  or  cause  one  lamb  or  seed  to 
grow. 

400.  For  how  much^  then^  are  we  indebted  to  God  ? 
For  every  crumb,  and  thread,  and  breath,  and 

blessing. 

401.  And  what  ought  we  to  render  in  return  to 
God  for  all  His  blessings  ? 

All  we  are  and  have,  for  ever. 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     55 

402.  Does  the  Providence  of  God  extend  to  the 
smallest^  as  well  as  the  greatest  matters  ? 

Yes  ;  "  Not  a  sparrow  falleth  on  the  ground  with- 
out your  heavenly  Father  ;"  and  "  the  very  hairs  of 
your  head  are  all  numbered."     Matt.  10  :  29,  30. 

403.  Docs  the  Providence  of  God  extend  to  what 
men  term  matters  of  chance  ? 

Yes  ;  ''The  lot  is  cast  into  the  lap,  but  the  whole 
disposal  tJiereof  is  of  the  Lord."  Prov.  16  :  33.  1 
Kings  22 :  34. 

404.  Is  there  any  such  thing  then  as  chance  or  ac' 
cident  ? 

No.     Nothing  happens  without  God. 

405.  Does  the  Providence  of  God  extend  to  all 
our  afflictions  ? 

Yes  ;  "Affliction  cometh  not  forth  of  the  dust ; 
neither  doth  trouble  spring  out  of  the  ground." 
Job  5 :  6. 

406.  Does  GocVs  Providence  extend  to  all  our 
mercies  ? 

Yes  ;  "  Every  good  and  perfect  gift  isfrom  above, 
and  cometh  down  from  the  Father  of  lights."  Jas.. 
1:  17. 

407.  Wlierein  does  the  Mental  Govermnent  of 
God  appear  in  tJie  Providential  ? 

In  Grod's  Providential  government  over  the  em- 
pire of  mind. 

408.  Does  tlie  Providential  Government  of  God 
extend  to  tJte  hearts  of  inen,  and  even  to  their  lips  ? 

Yes  ;  "  The  heart  of  the  King  is  in  the  hand  of 
the  Lord  as  the  rivers  of  waters ;  He  turneth  it 
whithersoever  He  will ;"  and  "  The  preparations  of 
the  heart  and  the  answer  of  the  tongue  are  from  the 
Lord."     Prov.  16:  1,  and  21:1. 


56  THEOLOGICAL    CATECHISM   FOR    YOUTH. 

409.  Does  the  Providential  Government  of  God 
extend  to  the  ordinary  actions  of  men  1 

Yes  ;  "Except  the  Lord  build  the  city,  they  labor 
in  vain  that  build  it :  Except  the  Lord  keep  the 
city  the  watchman  waketh  but  in  vain."    Ps.  127  :  1. 

410.  Does  it  extend  to  the  actions  of  good  men  1 
Yes ;  "  The  steps  of  a  good  man  are  ordered  by 

the  Lord."     Ps.  37  :  23. 

411.  Does  it  extend  to  the  actions  of  lad  men  1 
Yes  ;  for  God  calls  the  sinner  His  "  rod,"  His 

"  saw,"  His  "  axe  ;"  and  says  I  will  send  hira  against 
a  hypocritical  nation."  Isa.  10.  Again,  "  It  was 
not  you  that  sent  me  hither,  but  God."  Gen.  45  :  8. 

412.  Does  it  extend  to  the  actions  of  devils  ? 
Yes  ;  The  Lord  said  to  Satan,   "  Behold  he  is  in 

thine  hand ;  but  save  his  life."     Job  2 :  6. 

413.  Does  the  Providence  of  God  extend  to  the 
revolutions  of  empires  ? 

It  does.  "  I  will  overturn,  overturn,  overturn, 
till  He  come  whose  right  it  is."  "  Promotion  com- 
eth  neither  from  the  east  nor  from  the  west,  nor 
from  the  south,  but  God  is  judge ;  he  putteth  down 
one  and  setteth  up  another."  Ez.  21  ,7,  Ps.  75 : 
6;  7. 

4 1 4.  Does  the  Providential  Goveroiment  of  God 
decide  the  earthly  condition  of  men^  as  to  ivealth  or 
poverty^  elevation  or  depression  in  life  ? 

Yes  ;  "  The  Lord  maketh  poor  and  maketh  rich : 
He  bringeth  low  and  lifteth  up."     1  Sam.  2  :  7. 

415.  Does  God  govern  the  actions  of  the  brute 
creation  ? 

Yes  ;  "  I  will  appoint  over  them  the  dogs  to  tear, 
and  the  fowls  of  heaven  and  the  beasts  of  the  field." 
"  I  will  send  hornets  before  thee." — "  He  spake  and 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     57 

locusts    came  and   caterpillars." — "Against  Israel 
shall  not  a  dog  move  his   tongue." — "  I  have  com- 
manded the  ravens  to  feed  thee."     Jer.  15:3.    Ps. 
105  :  34.     Exod.  23  :  28.     1  Kings  17  :  4. 
4 1 6.  Does  the  Providential  extend  to 


THE  MORAL  GOVERNMENT  OF  GOD? 

It  does. 

417.  What  do  you  mean  hy  His  Moral  Govern- 
ment ? 

Government  by  moral  influences  on  the  mind. 

418.  Give  an  example  of  Moral  Government. 
That  of  a  parent  over  his  child  ;  or  of  a  ruler  over 

his  subjects. 

419.  What  is  the  difference  letween  Mental  and 
Moral  Government? 

All  Moral  is  Mental  government ;  but  all  Mental 
is  not  Moral.  The  controlling  influence  of  all  mo- 
tive on  mind  is  mental  government ;  but  the  influ- 
ence of  none  but  moral  motives  is  moral  govern- 
ment. 

420.  Where  do  we  see  the  difference  ? 

The  minds  of  all  animals  are  governed  by  motive, 
yet  none  but  the  minds  of  moral  agents  are  ruled  by 
moral  influences. 

421.  Amongst  men  are  there  any  instances  of 
motive  influence^  that  is  not  also  moral  influence  ? 

Yes  ;  one  mind  is  drawn  by  an  argumentative, 
another  by  a  florid  style ;  one  by  the  sublime,  an- 
other by  the  beautiful.  The  influence  is  mental, 
but  not  moral.  It  rules  the  mind  or  choice,  but 
has  no  moral  character  for  good  or  evil. 


58  THEOLOGICAL    CATECHISM    FOR    YOUTH, 

422.  But  do  not  mere  natural  injluences^  like  that 
of  taste  or  appetite^  sometimes  assume  a  moral  char- 
acter ;  a  merely  mental^  become  a  moral motivel 

Yes  ;  it  did  in  the  case  of  Eve's  transgression  ; 
and  always  does  when  the  divine  command  reaches 
the  question  of  animal  indulgence. 

423.  Into  how  many  parts  is  the  Moral  Gove7'?i- 
ment  of  God  divided  ? 

Four;  Providential,  Legal,  Mediatorial  and  Spir- 
itual. 

424.  How  is  the  Providential  a  part  of  God's 
Moral  Gover7iment? 

Because  the  events  of  the  Providential  Kingdom 
are  so  ordered  as  to  bear  a  moral  influence  on  the 
minds  of  men. 

425.  Do  the  Scriptures  affirm  this  1 

Yes  ;  "  The  Lord  thy  God  hath  led  thee  these 
forty  years  in  the  wilderness,  to  humble  thee,  and 
to  prove  thee,  and  to  know  what  was  in  thine  heart, 
whether  thou  wouldst  keep  the  commandments  of 
God  or  not."     Deut.  8  :  2. 

426.  What  are  the  three  grand  requisites  for  a 
Moral  Government  1 

A  moral  governor,  moral  agents,  and  a  moral 
law. 

427.  What  are  the  three  grajid  requisites  in  a 
Moral  Governor  % 

Character,  Capacity,  and  Authority. 

428.  Why  these? 

Because  without  character  no  one  is  fit  to  reign ; 
without  capacity,  no  one  is  qualified  to  reign  ;  and 
without  authority,  no  one  has  a  right  to  reign.^ 

429.  Has  God  these  three  requisites  1 

Yes,  in  infinite  perfection.     Infinite  goodness  is 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     59 

His  character ;  infinite  wisdom  and  power  His  capa- 
city ;  and  His  claims  as  our  Creator,  Preserver,  and 
Redeemer,  give  Him  infinite  authority  over  us  all. 

430    What  is  Moral  Agency? 

A  course  of  action,  either  right  or  wrong. 

431.  Who  are  Moral  Agents  ? 
God,  and  all  His  rational  creatures. 

432.  Are  all  Moral  Agents  accountable  beings  ? 
No;  none  but  created  moral  agents.     God  is  not 

an  accountable  Being. 

433.  T\niat  is  the  difference  betiveen  a  Moral 
Agent  and  an  Accountable  Being  ? 

Both  have  duties  to  perform  ;  but  the  one  is  un- 
der law^  the  other  is  not ;  one  is  bound  to  give  an 
account  of  his  actions,  the  other  is  not.  God  is  a 
Moral  Agent,  but  is  not  accountable  to  any;  but 
man  is  both  a  moral  agent,  and  an  accountable  be- 
ing likewise. 

434.  Has  God  duties  to  perforin? 

Yes ;  to  love  Himself,  and  His  law,  and  His  glo- 
ry; and  to  maintain  His  righteous  government  over 
His  creatures,  are  duties  He  owes  to  Himself 

435.  What  is  necessary  to  Moral  Agency  ? 
Capacity  to  understand  what  is  right,  and  power 

(possessed  or  accessible)  to  do  it. 

436.  What  is  necessary  to  Accountability  ? 

E-ighteous  moral  law,  proclaimed,  by  rightful  au- 
thority, with  capacity  to  understand,  and  power  to 
obey. 

437.  WJty  is  righteous  law  necessary ;  and  that 
proclaimed  or  published  ? 

Because  a  wicked  law  no  one  is  bound  to  obey  ; 
nor  any  law  unless  published. 


60  THEOLOGICAL    CATECHISM   FOR    YOUTH. 

438.  But  is  no  one  hound  hy  any  law  unless  he 
knoiv  tvhat  it  is  1 

Not  unless  the  law  has  been  duly  published. 

'  439.  What  proof  that  capacity  to  understand^ 
and  power  to  obey,  are  necessary  to  accountability  ? 
Common  sense  decides  that  a  brute  creature  with 
no  capacity  to  understand,  nor  power  to  obey  moral 
law,  can  be  accountable. 

440.  What  are  the  capacities  and  p)owers  necessa- 
ry to  moral  agency  or  accountability  ? 

Reason,  Conscience,  Liberty  of  Choice,  and  Moral 
Sensibility. 

441.  Wliat  do  you  mean  by  Moral  Sensibility  ? 
Sensibility  of  mind  to  moral  objects. 

442.  What  is  the  differeiwe  betiveen  Conscience 
and  Moral  Sensibility  ? 

Conscience  is  that  power  of  the  mind  which 
merely  approves  or  disapproves  ;  but  Moral  Sensi- 
bility, that  attribute  of  the  heart,  which  loves  or 
hates  the  right  or  the  wrong,  the  gopd  or  evil  pre- 
sented. 

443.  What  do  you  mean  by  the  Liberty  of  Choice 
necessary  to  Moral  Agency  1 

The  power  of  choosing  or  refusing,  when  good  or 
evil  is  set  before  us. 

444.  But  is  it  not  essenticd  to  Freedom  to  have 
not  only  the  power  of  choosing,  but  o/"  doing  as  we 
choose  ? 

No ;  it  is  to  Physiccd^  but  not  to  Moral  freedom 
— for  if  a  man  choose  or  desire  to  kill  his  neighbor, 
he  is  in  God's  sight  a  murderer,  even  though  he  is 
lying  in  a  dungeon  and  in  chains. 

445.  Hoiv  do  you  knoio  that  we  2wssess  all  these 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     61 

2)0wers  and  facilities  that  are  necessary  to  Moral 
Agency  ? 

By  our  consciousness. 

446.  Is  tim-e  any  poiver  above  our  own  accessible 
to  help  us  to  perform  our  duties  ? 

Yes  ;  the  power  of  God  ;  for  me  may  come  to  God 
and  "  find  grace  to  help  in  time  of  need."  Heb.  4  :  16. 

447.  What  constitutes 

THE  LEGAL  PART    OF    GOD'S   MORAL 
GOVERNMENT? 

The  government  by  his  moral  law. 

448.  What  is   the  Law   Book  of  God's  Moral 
Government  ? 

The  Bible. 

449.  Wliere  in  that   Book  do  you  find    God's 
Moral  Law? 

Chiefly  in  the  Ten  Commandments.     Ex.  20. 

450.  What  is  the  great  fundamental  principle  of 
God's  Moral  Law? 

Love  to  God  and  our  fellow-creatures. 

451.  Does  God  claim  this  as  the  sum  of  all  His 
requirements  ? 

Yes;  Christ  tells  us  that  "  on  these  two  hang  all 
the  law  and  the  prophets."     Luke  10  :  27. 

452.  Which  kind  of  love  are  we  bound  to  exercise 
towards  God ;  Be7ievolence,  or  Complacency  ? 

Both. 

453.  What  must  be  the  measure  or  amount  of  our 
love  to  God  ? 

"  With  all  our  heart,  and  soul,  and  strength,  and 
mind."     Luke  10  :  27. 


62     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

454.  What  are  ive  to  understand  hy  that  ? 

That  we  are  to  love  Grod  more  than  all  other  ob- 
jects ;  and  as  much  more  as  our  utmost  capacity 
admits. 

455.  Why? 

Because  God  is  infinitely  greater  and  better  than 
all,  and  deserves  to  be  loved  in  proportion  to  His 
excellence. 

456.  Do  you  love  Him  so  much  mo7'e  1 

457.  Do  you  love  Him  as  much  as  you  do  self? 

458.  Do  you  love  Him  at  all  ? 

459.  What  is  the  second  branch  of  the  law  of  love  ? 
Thou  shalt  love  thy  neighbor  as  thyself. 

460.  What  is  meant  by  neighbor  ? 

All  other  men,  whether  friend  or  foe  :  whether  of 
our  own  nation,  or  any  other. 

461.  How  do  you  prove  that  ? 

The  good  Samaritan  regarded  and  treated  as  his 
neighbor,  the  Jew  he  found  in  distress,  although 
the  Jews  and  Samaritans  were  different  nations, 
and  deadly  enemies  to  each  other;  and  this  case 
Christ  quotes  to  show  that  we  must  love  as  our 
neighbors,  all  men,  of  every  clime  and  color,  friend 
and  foe.     Luke  10  :  33-37. 

462.  But  why  shoidd  we  love  others  as  our- 
selves ? 

Because  our  fellow-creatures  are  of  as  much 
value  in  the  scale  of  being  as  ourselves. 

463.  Does  the  command  to  love  our  neighbor  as 
ourselves  require  the  father  to  feel  the  same  natural 
afection  towards  others^  children  as  for  his  own  ? 
or  to  leave  his  own  children  or  interests  to  take  care 
ofotfiers  ? 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     63 

No ;  but  it  requires  us  to  desire  as  much  good 
to  others  as  to  ourselves;  and  to  do  all  for  them 
that  in  like  circumstances  we  should  like  others  to 
do  for  us.  "  Whatsover  ye  would  that  men  should 
do  to  you,  do  ye  even  so  to  them."    Matt.  7  :  12. 

464.  ViHiat  is  the  preface  to  the  Ten  Command- 
ments^ otherivise  called  the  Decalogue  ? 

The  preface  to  the  Ten  Commandments  is,  "  I 
am  the  Lord  thy  God  which  brought  thee  out  of 
the  land  of  Egypt  and  out  of  the  house  of  bondage." 
Ex.  20:    10. 

465.  What  does  the  preface  to  the  Ten  Command- 
ments teach  us  ? 

That  those  who  are  Grod's  own  people  by  special 
covenant  and  by  special  favor  are  bound  above  all 
others  to  keep  His  commandments. 

446.  And  are  we  now  as  specially  hound  to  God 
on  tJiese  grounds  as  ivere  Israel  of  old  ? 

Yes,  and  more  so :  for  we,  as  a  nation,  above  all 
others,  have  been  adopted  into  their  place,  and  have 
been  more,  and  far  more,  blest  than  they. 

467.  What  is  the  first  commandment  ? 

"  Thou  shalt  have  no  other  gods  before  me."  Ex. 
20:  3. 

468.  What  is  the  leading  object  of  the  first  com- 
mandmentl 

To  forbid  all  outward  idolatry  like  that  of  the 
heathen,  and  all  the  inward  idolatry  of  the 
heart. 

469  What  do  you  mean  by  the  inward  idola- 
try of  the  lieart  ? 

Allowing  to  any  other  object  the  highest  place  in 
the  heart — that  place  which  of  right  belongs  to  God 
alone. 


64  THEOLOGICAL    CATECHISM   FOR   YOUTH. 

470.  Is  there  any  idolatry  in  Christian  lands  ? 
Yes  ;  sinners  in  Christian  lands  are  as  deep  in 

idolatry  as  the   heathen,  though   not  addicted  to 
image  worship. 

471.  How  can  men  he  as  deep  in  idolatry  here  as 
in  heathen  lands  ? 

Because  all  sinners  in  Christendom,  as  well  as 
heathendom,  allow  to  other  objects  that  place  in 
their  hearts  which  of  right  belongs  to  God  only. 

472.  Which,  then,  is  the  real  idolatry  of  the  hea- 
then ivorld — their  image  u  orship,  or  the  alienation 
of  their  hearts  fi-om  God  to  other  objects? 

Their  alienation  of  heart  to  other  objects ;  the 
same  as  the  idolatry  in  Christian  lands. 

473.  What,  then,  are  in  reality  the  religious  rites 
and  idolatrous  worship  of  the  heathen  ? 

Mere  superstitious  observances,  adopted  to  qui- 
et the  demands  of  the  religious  principle  in 
man. 

474.  Has  any  religious  principle  survived  the 
fall  in  the  heart  of  man  ? 

Yes ;  a  religious  principle,  but  no  principle  of 
religion.  Conscience  is  still  alive  to  the  duty  of 
religion,  though  the  heart  is  dead  against  it. 

475.  What,  then,  is  the  true  philosophy  or  cause 
of  the  heatlien  worship  and  religion  1 

It  is  the  wicked  heart's  attempt  to  quiet  and 
compromise  with  conscience.  Conscience  urges 
the  duty  of  religion  and  religious  worship  ;  but  the 
heart,  hating  a  holy  God  and  a  holy  worship,  con- 
trives deities  that  will  allow  their  votaries  to  wor- 
ship and  yet  to  sin  on  undisturbed. 

476.  What,  then,  are  tlie  grand  objects  of  tJie 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     65 

heart's  idolatry  here  and  every  tvhere?  ivhat  the 
trinity  of  idols  that  the  ivicked  world  adore  ? 
Wealth,  Honor,  and  Pleasure. 

477.  Do  the  Scriptures  consider  devotion  to  these 
as  real  idolatry  ? 

They  do :  they  tell  us  that  "  covetousness  (i.  e.  the 
love  of  gold)  is  idolatry  ;"  and,  of  course,  the  same 
is  true  in  regard  to  the  others.   Col.  3 :  5. 

478.  Biit  ivhy  do  ivealth,  honor  and  pleasure  hold 
the  highest  place  in  the  sinful  heart  ? 

Because  they  tend  to  self-gratification. 

479.  What,  then,  at  last  is  the  real  and  the  only 
idol  of  the  sinful  heart  ? 

Self:  self-love  is  always  highest  till  love  to  God 
takes  the  throne,  and  puts  down  self  into  subordi- 
nation. 

480.  Are  you^  then,  an  idolater  ? 

481.  Are  you  a  ivor shipper  of  the  true  God?  or 
do  you  iiwship  nothing  ? 

482.  If  you  worship  nothing,  then  what  compromise 
does  your  heart  make  with  your  conscience  ?  how 
manage  to  stifle  the  voice  within,  which  tells  you  that 
every  rational  being  in  every  world  ought  to  love  and 
worship  the  God  that  made  him  ? 

483.  When  the  first  commandment  forUds  idola- 
try., what  opposite  duty  does  it  require  ? 

That  we  choose  the  Lord  alone  for  our  God. 

484.  What  do  you  mean  by  choosing  the  Lord  for 
our  God ? 

Yielding  to  him  the  highest  place  in  our  hearts, 
and  devoting  our  hearts  and  lives  to  his  service. 

485.  What,  then,  is  the  sum  and  substance  of  what 
the  first  commandment  both  forbids  and  requires  ? 

6* 


66     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

That  we  must  have  no  God  but  the  Lord,  but 
must  have  the  Lord  for  our  Grod  ? 

486.  Have  you  ever  yet  re7iounced  every  idol,  and 
chosen  the  Lord  for  your  God  ? 

487.  What  ought  to  be  the  ohject  of  your  highest 
love  ? 

488.  What  is  your  highest  and  dearest  object  7 
self  or  God? 

489.  Is  it  a  small  sin,  or  a  heinous  crime,  to  cast 
the  love  and  fear  of  God  away,  and  to  allow  sinful 
self  to  be  your  God  ? 

490.  Why  is  the  conunand  against  idolatry  made 
the  first  commandment  ? 

Because  idolatry  is  the  most  universal  and  the 
greatest  sin. 

491.  What  is  the  second  commanxhnent  ? 

"  Thou  shalt  not  make  unto  thee  any  graven 
image,  or  any  likeness  of  any  thing  that  is  in  heaven 
above,  or  that  is  in  the  earth  beneath,  or  that  is  in 
the  waters  under  the  earth  :  Thou  shalt  not  bow 
down  thyself  to  them,  nor  serve  them  :  for  I  the 
Lord  thy  God  am  a  jealous  God,  visiting  the  ini- 
quity of  the  fathers  upon  the  children  unto  the 
third  and  fourth  generation  of  them  that  hate  me." 
Ex.  20  :  4, 5. 

492.  What  is  the  difference  between  the  second  com- 
mandment and  the  frst  ? 

The  first  forbids  all  idols,  the  second  all  images ; 
the  first  forbids  having  any  idols  in  the  heart,  the 
second  all  images  before  the  eye.  The  sin  forbid- 
den in  the  first  is  the  cause,  the  sin  denounced  in 
the  second  the  effect :  yet  both  refer  to  the  same 
great  and  wide-spread  species  of  wickedness. 


THEOLOGICAL    CATECHISM    FOR    YOUTH.  67 

493.  What,  then,  is  it  the  main  object  of  the  second 
commandment  to  forbid  and  require  ? 

To  forbid  all  image  worship,  and  all  that  would 
tend  thereunto ;  and  to  require  all  men  to  worship 
God  in  spirit  and  in  truth."     John  4  :  2,  3. 

494.  Do  you  worship  God  in  spirit  and  in  truth  ? 

495.  What  reasons  are  given  for  obeying  this  com- 
mand ? 

The  first  is,  "that  the  Lord  is  a  jealous  God." 

496   What  is  nwaiit  by  His  being  a  jealous  God  ? 

That  God  watches  the  first  wanderings  of  the 

heart,  and  is  angry  whenever  any  of  that  glory  and 

honor  that  are  due  to  Him  alone,   are  given  to  any 

other  object. 

497.  What  is  the  second  reason  ? 

That  God  visits  the  iniquities  of  the  fathers  upon 
the  children  to  the  third  and  fourth  generations  of 
them  "that  hate  Him." 

498.  Is  it  just  to  visit  tlie  iniquities  of  fathers 
upon  children  ? 

Yes  ;  when  children  follow  in  the  wicked  footsteps 
their  fathers  trod,  and  hate  and  disobey  God  them- 
selves. 

499.  What  is  the  third  reason  for  keeping  the 
second  commandment  ? 

That  God  shows  mercy  to  thousands  (of  genera- 
tions) that  love  Him  and  keep  His  commandments. 

500.  Does  the  Bible  add  the  tvord  generations 
after  the  word  thousands^  making  the  text  read 
thousands  of  generations  ? 

No  ;  nor  does  the  Hebrew  text  add  it  after  the 
third  and  fourth  :  and  if  it  may  be  added  in  the  one 
case,  it  may  also  in  the  other. 

501.  Suppose  it  then  added  to  hoth^  what  must 


68     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

we  then  understand  by  God's  visiting  the  iniquities 
of  the  fathers  upon  the  children  to  the  third  and 
fourth  generation  of  them  that  hate  Him,  and.  show- 
ing mercy  to  thousands  of  generations  of  them  that 
love  Him  and  keep  His  commandments  1 

That  Grod  will  follow  far  down  with  judgments 
those  who  hate  and  rebel  against  Him;  and  very 
much  further  still,  with  mercies,  those  who  love 
Him  and  keep  His  commandments. 

502.  What  loud  ivarning  does  this  passage  sound 
in  the  ears  of  sinners? 

Immediately  to  cease  their  career  of  iniquity, 
lest  they  entail  their  own  character  and  curse  upon 
generations  yet  unborn. 

503.  What  great  encouragement  does  this  ctford 
to  men  to  a  life  of  piety  ? 

That  their  characters  and  blessings  may  flow 
down  to  generations  unnumbered,  when  themselves 
are  dead. 

504.  Are  your  life  and  example  such  as  you 
would  wish  those  ivho  come  aften'  you  to  copy  ? 

505.  What  is  the  third  commandment  1 

Ex.  20:  7.  "  Thou  shalt  not  take  the  name  of 
the  Lord  thy  Grod  in  vain,  for  the  Lord  will  not 
hold  him  guiltless  that  taketh  his  name  in  vain." 

506.  What  is  it  to  take  the  name  of  God  in 
vain  ? 

To  use  it  irreverently. 

507.  Can  men  violate  ^/^e  spirit  of  this  command 
even  when  they  do  not  use  the  name  of  God  at  all  ? 

Yes  ;  by  speaking  irreverently  of  His  works,  His 
word,  His  worship.  His  ordinances,  His  Provi- 
dences, His  people,  or  His  religion. 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     69 

508.  What  penalty  does  God  threaten  agaiiist 
all  who  take  his  name  in  vain  ? 

That  He  will  not  hold  them  guiltless. 

509.  What  is  meant  by  7iot  holding  them  guilt- 
less? 

That  He  will  hold  and  treat  them  as  guilty,  and 
inflict  condign  punishment. 

510.  What  the7i  will  befall  those  ivho  not  only  take 
His  name  in  vain,  but  are  guilty  of  profane  swear- 
ing and  blasphemy  % 

A  still  more  terrible  doom. 

511.  What  is  Christ  s  rule  as  to  profane  or  irrev- 
erent language  of  every  kind? 

"  Let  your  communication  be  yea,  yea,  and  nay, 
nay,  for  whatsoever  is  more  than  these  cometh  of 
evil."    Matt.  5  :  37. 

512.  Is  profaneness  the  most  inexcusable  of  all 
sins  ? 

Yes  ;  the  thief  pleads  his  hunger,  and  the  mur- 
derer the  abuses  he  has  received,  or  the  gain  he  is 
going  to  reap ;  but  the  profane  swearer  has  neither 
the  one  excuse  nor  the  other  for  breaking  the  third 
commandment. 

513.  Does  God  regard  the  ivords  we  utter,  the 
language  we  use,  as  a  true  index  of  our  hearts  ? 

"  Yes  ; ''  for  out  of  the  abundance  of  the  heart  the 
mouth  speaketh."     Matt.    12:  34. 

5 1 4.  Will  our  words  come  up  in  remembrance 
at  the  last  day  ? 

Yes  ;  for  every  idle  'word  we  must  give  account 
in  the  Day  of  Judgment.     Matt.  12:  36. 

515.  Will  our  words  have  an  influence  in  fixing 
our  eternal  destiny  ? 

Yes ;  "  By  thy  words  thou  shalt  be  justified,  and 


70     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

by  thy  words  thou  shalt  be  condemned."  Matt.  12  : 
37. 

5 1 6.  WJiat  influence  is  brought  to  bear  uioon  the 
tongue  ? 

"  It  is  set  on  fire  of  hell."     Jas.  3  :  6. 

617.  What  kind  of  sin  is  that  for  ivhich  there  is 
no  forgiveness^  neither  in  this  life  nor  that  ivhich  is 
to  come  ? 

A  sin  of  the  tongue.  "Whosoever  speaketh  a 
word  against  the  Holy  Ghost  it  shall  not  be  forgiv- 
en, neither  in  this  world  nor  in  the  world  to  come." 
Matt.  12:  32. 

518.  Is  your  tongue  ever  "  set  on  fire  of  hell .''" 

519.  Have  you  any  idle  words  to  give  an  ac- 
count of  at  the  Day  of  Judgment  1 

520.  Are  you  sufficiently  cautious  and  prayerful 
as  to  the  language  of  your  lips  ? 

521.  What  is  the  fourth  comonandment? 

"  Remember  the  Sabbath  day  to  keep  it  holy. 
Six  days  shalt  thou  labor  and  do  all  thy  work  : 
But  the  seventh  day  is  the  Sabbath  of  the  Lord  thy 
Grod ;  in  it  thou  shalt  not  do  any  work,  thou,  nor 
thy  son,  nor  thy  daughter,  thy  man-servant,  nor 
thy  maid-servant,  nor  thy  cattle,  nor  thy-  stran- 
ger that  is  within  thy  gates :  for  in  six  days  the 
Lord  made  heaven  and  earth,  the  sea  and  all  that 
in  them  is,  and  rested  the  seventh  day  :  wherefore 
the  Lord  blessed  the  Sabbath  day,  and  hallowed  it." 
Ex.  20:  8-11. 

522.  WJiat  is  the  first  precept  of  tlie  fourth  com- 
mandment 1 

"  Remember  the  Sabbath  day." 

523.  Why  are  we  commanded  to  remember  the 
Sabbath  Day  ? 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     71 

Because  so  much  is  said  and  read,  and  done  on 
the  Sabbath,  without  remembering  what  day  it  is. 

524.  Do  you  not  sometimes  forget  it? 

525.  Has  the  Sabbath   become  entirely  forgotten 
and  lost  by  any  portion  of  mankind  ? 

Yes  ;    by  whole  nations  ;  even  where  the  septen- 
ary division  of  time  continues. 

526.  /5  there  no  danger  of  its  being  lost  here  ? 

527.  What  is  the  second  prece]pt  of  the  fourth 
commandment  ?     b 

"  To  keep  the  Sa  bath  holy." 

528.  What  is  it  to  keep  the  Sabbath  holy  ? 

To  devote  our  thoughts,  words  and  actions,  all 
that  day  to  heavenly,  not  to  worldly  things. 

529.  What  is  the  third  precept  of  the  fourth 
commandment  ? 

"  Six  days  shalt  thou  labor." 

530.  Is  it  every  one's  duty  to  labor  six  days  in 
the  week  ? 

Yes;  in  some  useful  employment  of  body  or 
mind. 

531.  But  may  not  wealth  excuse  a  man  for  idle- 
ness 1 

No ;  nothing  but  weakness,  or  disease  of  mind  or 
body. 

532.  What  evils  does  idleness  engender  ? 
Crime,  disease,  death,   perdition. 

533.  But  what  shall  a  man  do  who  has  already 
all  the  ivealth  he  needs  for  his  support  ? 

Labor  for  G-od  and  the  salvation  of  souls ;  gain 
and  give  to  the  cause  of  humanity  and  religion,  at 
home  and  abroad,  over  all  the  world. 


72     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

534.  What  is  the  fourth  2^'^ecepi  of  the  fourth 
commandment  ? 

To  finish  all  our  secular  business  within  the  six 
secular  days.  "  Six  days  shalt  thou  labor  and  do 
all  thy  work." 

535.  But  have  not  some  men  more  secular  bud- 
ness  than  they  can  perforin  in  the  six  secular  days  ? 

Yes  ;  but  they  have  no  right  to  more.  God  al- 
lows no  man  to  take  more  on  his  hands  than  he 
can  do  in  the  six. 

536.  How  do  you  prove  that  ? 

God  would  never  have  commanded  us  to  do  all 
in  six  days  if  he  allowed  us  to  take  more  than  we 
could  complete  in  six. 

537.  By  the  month  or  year  together,  could  a  inan 
do  as  much  in  the  whole  seven  days  of  the  week  as 
in  the  six  ? 

No.     No  man  can  do  so  much,  or  travel  so  far. 

538.  What  motive  is  here  presented  for  finish- 
ing our  works  withioi  the  six  days  ? 

God's  own  example  ;  "  for  in  six  days  the  Lord 
made  heaven  and  earth,  the  sea,  and  all  that  in 
them  is." 

539.  What  is  the  fifth  injunction  (or  series  of  in- 
junctions) of  the  fourth  commandment  ? 

"  In  the  Sabbath  of  the  Lord  thy  God  thou  shalt 
Dot  do  any  work  ;  thou,  nor  thy  son,  nor  thy  daugh- 
ter, nor  thy  man-servant,  nor  thy  maid-servant,  nor 
thy  cattle,  nor  the  stranger  that  is  within  thy 
gates." 

540.  Is  any  man^  then,  held  io  be  a  Sabbath 
breaker  if  he  set  his  servants^  or  chldren,  or  cattle 
at  ivork,  even  though  he  do  not  work  hiriiself? 

Yes  :  or  if  he  permit  either  a  child  or  a  domestic 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     73 

or  even   a  stranger  that  is  sheltered  beneath  his 
roof  to  labor,  or  otherwise  violate  the  day  of  God. 

541.  But  suppose  he  has  not  power  to  ijr event  his 
son  or  servant^  or  the  stranger  from  violating  the 
Sabbath  ? 

He  must  prevent  it.  God  will  take  no  excuse  at 
his  hands.  The  head  of  every  house  is  in  God's 
sight  bound  to  be  its  master,  and  actually  to  pre- 
vent Sabbath-breaking  in  his  house  ;  or  banish  the 
Sabbath-breaker  from  his  establishment. 

542.  But  ichich  is  the  easy  and  the  right  way  to 
prevent^  ivithout  resort  to  severity  ? 

To  begin  early,  and  to  teach  and  train  every  soul 
in  the  mansion  to  reverence  the  Lord's  day  from 
the  very  beginniDg. 

543.  What  vnll  God  do  to  those  parents  or  guar- 
dians or  masters^  ivho  let  go  the  reins  of  govern- 
ment^ till  those  they  are  bound  to  govern  are  above 
and  beyond  them  ? 

He  will  task  them  to  a  dread  account  hereafter. 

544.  WJien  God  says  thou  shalt  not  do  any 
work^  thou^  nor  thy  son  nor  thy  daughter,  nor  thy 
man  servant.^  ^-c.  are  not  only  all  kinds  of  icork^ 
but  all  otJier  icorldly  occupations  or  engagements 

forbidden^  such   as  travelling,  studyijig^  reading, 
writing^  and  conversation  on  icorldly  subjects  ? 

Yes  ;  and  all  worldly  visiting,  amusements,  and 
self-gratification.  God's  words  are,  "  Not  doing 
thine  own  ways,  nor  finding  thine  own  pleasure,  nor 
speaking  thine  own  words."     Isa.  58  :   13. 

545.  Do  you  not  soinetimes  seek  your  own  plea- 
sure or  speak  your  oivn  ivords  on  the  day  of  God  ? 

546.  What  ivas  tlte  penalty  in  former  days  for 
violating  the  Sabbath  ? 


74     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

"  Every  one  that  defileth  it  shall  surely  he,  put  to 
death  :  whosoever  doeth  (any)  work  therein,  that 
soul  shall  be  cut  off  from  his  people."  Ex.  31  : 
14;  and  35  :  2. 

547.  Is  God  as  angry  now  as  ever  agaijist  the 
Sabbath-breaker  ? 

Just  the  same  now,  and  always  will  be. 

548.  Is  there  any  kind  of  tvork  a  man  may  do 
on  the  day  of  God  ? 

Yes  ;  works  of  mercy — to  man  or  beast.  Luke 
13:  10;  and  14:  15.  Matt.  12:  1.  We  may  im- 
part food  to  the  hungry,  or  relief  to  the  distress  of 
man  or  beast  on  the  Sabbath  day. 

549.  By  ivhat  motives  is  the  duty  of  keeping  the 
Sabbath  here  enforced  ? 

That  "  God  rested  on  the  seventh  day ;  blessed 
the  Sabbath  day  and  hallowed  it." 

550.  Hoio  long  did  the  seventh  day  continue  to 
be  the  Sabbath  ? 

More  than  four  thousand  years.  The  seventh 
day  was  set  apart  for  a  Sabbath  in  the  garden  of 
Eden,  twenty-five  hundred  years  before  this  fourth 
commandment  was  given  on  Mount  Sinai. 

551.  Hoiv  does  that  ap-pear? 

Because  we  are  told  immediately  on  the  comple- 
tion of  the  creation,  that  "  God  blessed  the  seventh 
day  and  sanctified  it"  (Gen.  2:3);  and  because  it 
was  needed  before  the  law  as  much  as  since ;  and 
it  commemorated  God's  rest  then  as  now. 

552.  What  reason  have  ice  for  supposing  that 
the  first  day  has  been  kept  as  the  Sabbath  since  the 
days  of  Christ  ? 

iBecause  it  is  called  in  the  New  Testament, 
"The  Lord's  day;"  and  on  this  day  the  disciples 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     75 

met  for  worship.  Rev.  1  :  10  ;  Acts  20 :  7  :  1 
Cor.  16:  2.  And  it  was  kept  by  the  early  Chris- 
tians as  a  Sabbath. 

553.  What  is  meant  by  Go(Vs  blessing  tlie  Sab- 
bath day  ? 

His  making  it  a  blessing  to  all  who  keep  it. 

554.  Is  the  Sabbat  J i  a  real  blessing  to  the  ivorld  ? 

Yes  ;  it  is  the  guardian  of  all  the  dearest  in- 
terests of  mankind  ;  the  great  promoter  of  learning, 
liberty,  peace,  prosperity,  morality,  religion,  and 
salvation. 

555.  Wliat  is  the  condition  of  the  nations  ivhere 
no  Sabbath  isfoand  ? 

They  are  all  sunk  in  barbarian  or  heathen  degra- 
dation. 

556.  Does  every  nation  then  and  every  individual 
that  turns  his  back  on  this  day  of  God^  shut  him- 
^^f  of  from  the  richest  blessings  of  Heaven  ? 

Yes  ;  and  brings  himself  under  the  curse. 

557.  What  is  meant  by  God's  ^^  hallowing  the 
Sabbath  day  ?''' 

Setting  it  apart  from  a  common  to  a  sacred  use. 

558.  Does  God  regard  it  as  a  great  sin  for  man 
icilfully  to  profane  ivhat  he  has  hallowed  ? 

Yes  ;  and  punishes  accordingly. 

559.  Do  you  recollect  any  cases  ivhere  men  have 
ivilfidly  desecrated  this  day  that  God  hath  so  so- 
lemnly consecrated  ? 

Yes  ;  the  man  in  the  wilderness,  who  in  contempt 
of  God's  law  gathered  sticks  on  the  Sabbath  day; 
and  the  case  of  the  French  nation  in  the  day  of 
their  great  revolution,  when  they  wilfully  blotted 
out  the  day  of  God  from  their  calendar,  and  even 


76     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

abolished  the  seventh  day  division  of  time  for  de- 
cades, or  divisions  of  ten  days  each. 

560.  What  icere  tlie  consequences  ? 

The  man  in  the  wilderness  was  stoned  to  death 
by  express  command  of  Grod.  Numb.  15:  35. 
And  the  French  nation  was  deluged  in  blood. 
(See  French  Revolution.) 

561.  Do  you  know  of  any  other  cases  of  the  sore 
judgments  of  God^  though  less  severe^  on  nations  or 

individuals  for  Sabbath-breaking^  either  in  former 
or  later  days  ? 

Yes  ;  the  whole  nation  of  Israel  was  carried  and 
kept  captive  for  seventy  years,  that  the  land  might 
enjoy  her  Sabbaths  of  which  they  had  despoiled  it. 
Lev.  26:  34-35;  and  2d  Chron.  36:  21. 

And  in  our  own  days  the  destruction  of  pleasure 
riders  on  land  and  water  on  the  Sabbath  day,  is  of 
appalling  frequency. 

562.  As  a  general  rule^  are  men  gainers  or  losers 
in  their  tenii:)oral  interests^  by  breaking  the  Sabbath 
far  gain  1 

Great  losers  in  their  temporal,  and  infinite  losers 
in  their  eternal  interests ;  and  therefore  all  who 
would  be  happy  in  the  world  to  come,  or  even  pros- 
per in  this  world,  must  keep  holy  the  Sabbath  day. 

563.  What  division  of  the  ten  commandments  is 
supposed  to  end  here  luith  the  fourth? 

That  part  which  was  written  on  the  first  table  of 
stone,  containing  our  duties  to  God  ;  the  remaining 
six,  containing  our  duties  to  man,  being  written  on 
the  second  table. 

564.  What  is  theffth  commandment  ? 
"Honor  thy  father  and  mother,   that  thy  days 

may  be  long  in  the  land  that  the  Lord  thy  God 
giveth  thee."     Ex.  20  :   12. 


THEOLOGICAL    CATECHISM    FOR    YOUTH.  It 

565.  ^Aliat  is  it  to  hono?'  pa?'e?i,ts  ? 
To  love,  reverence,  and  obey  them, 

566.  What  peculiar  land  of  love  or  affection  are 
children  bound  to  exercise  towards  their  parents  ? 

Kindred  and  grateful  affection. 

567.  Is  kindred  affection  the  duty  of  children 
towards  tlieir  parents  ? 

Yes;  and  of  parents  towards  tlieir  children  ;  and 
of  brothers  and  sisters,  and  of  all  other  kindred,  one 
towards  another. 

568.  Hoiv  does  that  appear  ?  Is  7iot  kindred  af- 
fection a  mere  animal  instinct,  common  both  to  tJie 

brute  and  human  race  1 

Yes  ;  and  therefore  the  want  of  it  is  worse  than 
brutish  ;  and  hence  to  be  '•  ivithout  natural  ciffec- 
iion^^  is  rated  in  Scripture  as  the  lowest  stage  of 
human  depravity.     2  Tim.  3  :  3. 

569.  Is  gratitude  one  2Jart  of  that  love  which 
children  owe  to  their  parents  ? 

Gratitude  and  love  are  not  the  same  thing :  for 
love  refers  to  persons,  gratitude  to  favors  shown  ; 
yet  love  and  gratitude,  like  benefactor  and  benefits, 
are  closely  connected  together. 

570.  For  what  is  gratitude  due  from  children  to 
parents  ? 

For  all  their  countless  favors  ; 
Their  counsels  and  cares; 
Their  pains  and  their  prayers  ; 
Their  toils  and  their  tears, 
From  first  to  latest  years. 

571.  Why  ought  children  f^o  honor  their  parents  ? 
Because  of  the  parents'  superiority  in  age :   and 

the  respect  naturally  due  to  the  parental  relation. 

572.  Are  children  bound  by  this  commandment 
1* 


78     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

to  honor  or  reverence  jjarenU  ivlio^  hy  their  charac- 
ter or  conduct^  merit  nothing  hut  contemidt  ? 

Yes ;  children  are  always  bound  to  honor,  who- 
ever else  may  despise  them. 

573.  Are  children  bound  to  do  every  thing  that 
parents  may  command  ? 

Yes  ;  unless  what  they  command  be  impracticable 
or  wicked. 

574.  What  is  the  Bible  rule  on  this  sidjject  ? 

"  Children,  obey  your  parents  in  the  Lord." 
Eph.  6:1. 

575.  What  is  meant  hy  "  obeying  in  the  Lord  V 
Obeying  in  all  that  the  Lord  approves. 

576.  What  did  God  in  ancient  thnes  command 
to  be  done  ivith  a  son  that  ivould  not  obey  his  father 
or  mother^  after  they  had  chastened  him  themselves 
in  vain  ? 

God's  command  was,  '•  All  the  men  of  his  city 
shall  stone  him  that  he  die."     Deut.  21 :  21. 

577.  What  if  a  child  cursed  his  father  or 
mother  ? 

"  Every  one  that  curseth  his  fether  or  his  mother 
shall  surely  be  put  to  death.''     Lev.  20  :  9. 

578.  Is  God  as  angry  now  as  ever  against  dis- 
obedient children  ? 

Yes,  the  same. 

579.  Do  you  ahcays  obey  the  ffth  command- 
ment ? 

580.  Wliat  promise  does  this  command  contain 
for  all  tvho  obey  it  ? 

"That  thy  days  may  be  long  in  the  land  which 
the  Lord  thy  God  giveth  thee." 

581.  Is  this  a  promise  that  tlie  nation  of  Israel^  if 


THEOLOGICAL  CATECHISM  FOR.  YOUTH.     79 

obedient^  should  remain  long  in  the  land  of  Ca- 
naan^ tfie  land  tlie  Lo7'd  gave  them  ?  or  that  all 
men  loho  obey  shaU  live  long  on  the  earth,  or  both  ? 
Both.  Primarily  it  was  a  promise  to  that  nation  ; 
inferentially,  '•  it  is  a  promise  of  long  life  and  pros- 
perity, so  far  as  shall  subserve  Grod's  glory  and  their 
own  highest  good,  to  all  such  as  keep  this  command- 
ment." 

582.  Why  does  Paul  call  this  the  first  command- 
onent  ivith  jwomise  V  Ejjh.  6  :  2,  3.  Does  not 
every  commandmeyit  of  God  contain  a  promise  ex- 
pressed or  implied  to  all  icho  keep  it  ? 

Yes  ;  and  Paul  does  not  say  that  this  is  the  first 
commandment  with  promise,  but  the  first  command- 
ment with  this  particular  promise ;  "  that  it  may  be 
well  with  thee,  and  that  thou  mayest  dwell  long  in 
the  earth  or  the  land."     Ephes.  6  :  2,  3.     Original. 

583.  Wliy  the  earth  or  the  land  ? 
Because  the  Grreek  word  means  either. 

584.  But  have  ive  a  right  to  put  those  tivo  verses 
together.  a?id  to  read  it,  "  the  first  commandment 
ivith  the  p)romise  that  it  may  be  ivell  ivith  thee,  and 
that  thou  mayest  dwell  long  in  the  land  V 

Yes  ;  because  the  verses  never  ought  to  have 
been  divided  ;  their  sense  and  truth  require  them  to 
be  joined  together. 

585.  But  are  not  tlie  divisions  of  chapters  and 
-i/'e^'ses  inspired  divisions  ? 

No.  The  original  Scriptures  had  neither  chapter 
nor  verse. 

586.  Who  then  divided  the  Bible  into  chapters 
and  verses  ? 

Chiefly  the  monk  Hugo,  1240 ;  Robert  Stephens, 
1551 ;  and  the  Jew,  Mordecai  Nathan. 


80      THEOLOGICAL  CATECHISM  FOR  YOUTH. 

587. Does  tJie fifth  command  imply  also  the  duty  of 
subjection  to  riders  and  all  others  in  authority^  as 
ivell  as  jJareMs  ? 

Yes  ;  "  Let  every  soul  be  subject  to  the  powers 
that  be  ;  for  there  is  no  power  but  of  Grod.  The 
powers  that  be  are  ordained  of  Grod.  Whosoever 
therefore  resisteth  the  power,  resisteth  the  ordi- 
nance of  God  ;  and  they  that  resist,  shall  receive  to 
themselves  damnation."     Rom.  13:  1,2. 

588.  If  rulers  make  ivicked  laws  are  ive  hound  to 
obey  them  ? 

No  ;  for  "  we  ought  to  obey  God  rather  than 
men."     Acts  5:  29. 

589.  But  ivho  is  to  judge  whether  a  laiv  be  ivick- 
ed,., and  one  that  it  ivoidd  be  ivicked  to  obey  ? 

The  Bible,  ov  the  principles  it  lays  down. 

590.  But  ivho  is  to  interjjret  the  Bible  ? 

Every  individual  for  himself,  after  patient  and 
prayerful  investigation,  as  he  shall  answer  it  at  the 
Last  Day. 

59 1 .  But  what  must  men  do  if  masters.^  magis- 
trates., or  monarchs  attempt  to  compel  them  to  obey 
ivicked  laws  ? 

Do  as  Shadrach,  Meshach,  Abednego  and  Daniel 
did  in  Babylon  ;  go  into  the  furnace  or  lion's  den, 
rather  than  sin  against  God.  Dan.  3d  and  6th 
chapter. 

592.  What  is  the  sixth  commandment  1 
"Thou  Shalt  not  kill."     Ex.  20:    13. 

593.  Does  this  commandment  forbid  taking  the 
life  of  a,  fellow  creature  in  any  case  ? 

No  ;  it  is  the  duty  of  the  Law  to  take  "  life  for 
life."  "  Whoso  sheddeth  man's  blood,  by  man  shall 
his  blood  be  shed."     Gen.  9  :  6. 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     81 

594.  But  ivas  not  this  precept  mereUj  one  of  the 
enactmeyits  of  the  Levitical  Laiv^  now  abrogated  and 
done  aivay  ? 

No  ;  for  this  precept  was  given  six  hundred  years 
before  Levi  was  born ;  and  more  than  eight  hun- 
dred before  the  Levitical  Law  was  enacted. 

595.  If  the  sixth  commandment  does  not  forbid 
taking  life  for  life^  ivhat  does  it  forbid  ? 

It  forbids  all  murder.  Matt.  19:  18.  "Thou 
shalt  do  no  murder." 

596.  Wliat  is  murder  ? 

Killing  a  man  intentionally,  without  the  com- 
mand or  authority  of  law. 

597.  Is  there  any  difference  betiveen  the  command 
of  the  laiv^  and  tJie  authority  of  laio  ? 

Yes ;  the  legal  executioner  who  executes  the 
murderer  on  the  scaffold,  does  it  by  regular  com- 
mand of  the  law :  but  he  who  kills  the  man  who  is 
in  the  act  or  effort  to  murder  ]iim^  or  his  family,  is 
acting  by  the  authority  of  the  law  against  murder, 
provided  the  law  could  in  no  other  way  afford  pro- 
tection. 

598.  Has  tJie  laiv  itself  a  right  to  take  life  for  any 
thing  but  life  1 

No. 

599.  Is  "  malice  aforethought,"  alivays  esssential 
to  murder  1 

No ;  a  man  may  murder  his  neighbor  for  money  ; 
or  himself  for  grief,  with  no  malice  against  either. 

600.  What  else  besides  murder  does  the  law 
against  murder  forbid  ? 

Every  thing  that  would  lead  or  tend  to  murder 
of  any  kind ;  whether  murder  for  malice,  or  money, 
or  grief 


82     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

60 1 .  Can  a  man  he  a  ^niirderer  luithout  taJdng 
life? 

Yes ;  "  whosoever  hateth  his  brother  is  a  mur- 
derer."    1  Jq.  3:   15. 

602.  Are  you^  then,  one  w^  heart  ? 

603.  Whence  do  all  murders  proceed  ? 

From  within ;  "  out  of  the  heart  proceed  evil 
thoughts,  murders,"     Matt.  15:    19. 

604.  What  then  does  the  sixth  commandment  en- 
join in  regard  to  the  spirit  of  our  mind  ? 

To  avoid  every  thing  that  would  lead  or  tend  to- 
wards murder  :  hatred,  envy,  jealousy  and  avarice; 
and  to  cultivate  the  opposite  spirit  of  loving  our 
neighbors  as  ourselves,  and  of  entire  submission  to 
the  will  of  God. 

605.  What  does  the  sixth  commandment  enjoin 
as  tJie  ride  of  our  j^^actice  in  regard  to  life  ? 

To  avoid  every  thing  that  might  endanger  our 
own  or  our  neighbor's  life  or  health:  and  to  use  "  all 
lawful  endeavors  to  preserve  our  own  life,  and  the 
life  of  others."     West.  Catech. 

606.  What  is  the  first  i^art  of  the  punishment 
that  God  denoujices  against  the  murderer  ? 

'•  The  murderer  shall  surely  be  put  to  death." 
Num.  35:  \7. 

607.  What  is  the  second  pjart  ? 

"  Murderers  shall  have  their  part  in  the  lake 
that  burneth  with  fire  and  brimstone."  Rev.  21  : 
8. 

608.  7s  there  any  other  kind  of  murder  besides 
that  of  the  body  1 

Yes ;  soul-murder. 

609.  In  luhat  ivay  may  souls  be  murdered  ? 
By  being  tempted  into  sin. 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     83 

610.  What  sort  of  sin  ? 
Unbelief,  or  any  open,  or  secret  sin. 

611.  Who  is  guilty  of  soul-murder  ? 

Satan  ;  for  "  he  was  a  murderer  from  the  begin- 
ning."    Jn.  8  :  44. 

6 1 2.  Who  else  besides  Satan  maybe  guilty  of  soul- 
murder  ? 

The  infidel,  who  leads  the  soul  to  reject  God's 
truth ;  the  seducer,  who  leads  the  soul  into  any 
open  or  secret  sin  ;  the  mere  moralist,  whose  influ- 
ence stops  the  soul  this  side  of  Christ ;  and  the  pro- 
crastinator,  who  leads  the  sinner  to  put  off  for  a 
more  convenient  season. 

613.  May  a  person  be  guilty  of  the  blood  of  souls ^ 
without  any  of  these  or  any  other  overt  transgres- 
sions against  them  ? 

Yes;  by  neglecting  the  instructions  and  warn- 
ings, the  prayers  and  efforts  that  God  requires  f  jr 
the  salvation  of  all  we  can  reach  or  influence, 

614.  Wlio  are  in  special  danger  of  becoming 
guilty  of  the  blood  of  soids  in  this  way  ? 

Parents,  of  the  blood  of  their  children  ;  teachers, 
of  the  souls  of  their  pupils  ;  ministers,  of  the  souls 
of  their  people  ;  and  all  that  have  or  might  have  in- 
fluence over  others,  are  in  danger  of  their  blood  by 
neglect. 

615.  Which  is  worse^  to  be  guilty  of  the  blood  of 
the  soul^  or  that  of  the  body  ? 

That  of  the  soul  is  as  much  worse,  as  the  soul  is 
more  important  than  the  body. 

616.  ijr  the  murderer  of  the  body  be  doomed  to 
death  in  this  world^  and  eternal  misery  in  the  next^ 
what  does  the  soul-murderer  deserve  ? 

A  far  sorer  death,  both  temporal  and  eternal. 


84     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

617.  Of  ivhich  are  there  the  greater  numbers^ 
murderers  of  the  body,  or  of  the  soul  ? 

Of  50Z//-murderers,  incomparably  more. 

618.  Are  you  one  of  the  number^  either  by  leading 
them  to  sin,  or  by  neglecting  efforts  for  tlieir  salva- 
tion, or  your  own  ? 

619.  May  a  person  destroy  the  souls  of  others  by 
neglecting  his  oivn  ? 

Yes ;  for  he  thus  influences  others  to  the  same 
fatal  neglect. 

620.  Is  there  any  kind  of  soid-7niirder  besides 
that  against  a  felloiv- creature  ? 

Yes  ;  there  is  soul  suicide,  or  destroying  one's 
own  soul. 

62 1 .  How  may  a  man  be  guilty  of  destroying  his 
oivn  sold? 

By  doing  any  thing  that  Grod  forbids,  or  neglect- 
ing any  thing  that  Grod  requires  ;  especially  by  ne- 
glecting or  delaying  to  repent  and  believe  ;  and  give 
the  heart  to  Grod. 

622.  Hoiv  much  need  you  do  then^  to  be  a  destroyer 
of  your  oivn  soul  ? 

Nothing ;  for  to  do  nothing  when  God  requires 
us  to  do  something,  yea,  and  to  do  much,  is  certain 
self-destruction. 

623.  But  may  we  not  do  something.,  and  yet 
-perish  1 

Yes ;  much.  We  may  give  punctual  attention 
to  the  Bible,  the  Sabbath,  the  closet,  and  even  the 
communion,  and  yet  perish  by  neglecting  to  lay 
hold  on  Christ,  and  give  the  heart  and  life  to  God. 

624.  Are  you  daily  perilling  your  oivn  soul  noio 
by  such  neglect.^  or  in  ayvy  other  ivay  ? 


THEOLOGICAL    CATECHISM    FOR   YOUTH.  85 

625.  Which  is  the  greater  crime,  self-murder  or 
the  murder  of  others  ? — to  destroy  your  own  soul,  or 
tJie  sold  of  your  fellow-creature  ? 

Suicide  is  the  worst  sort  of  murder ;  because 
our  own  life  is  put  more  entirely  under  our  own 
care  than  the  life  of  any  other. 

626.  May  a  man  he  guilty  of  both  kinds  of  mur- 
der at  the  same  time ;  destroying  his  own  soid,  and 
that  of  his  felloiv-creatures  ? 

Yes ;  many  a  man  is  guilty  of  the  blood  of  his 
own  soul,  and  that  of  hundreds  of  his  fellow- 
creatures. 

627.  And  are  those  hundreds  tlmyi  guiltless  them- 
selves because  led  on  by  others  ? 

No ;  but  the  tempter  who  leads,  is  guilty  of  the 
blood  of  the  souls  he  leads ;  and  those  who  are  led 
are  guilty  of  self-murder  for  consenting  to  go. 

628.  What  then  must  ive  do  to  in  order  to  avoid 
the  guilt  of  soul-murder  of  every  sort? 

Do  all  we  can  for  the  salvation  of  our  own  souls, 
and  the  souls  of  all  our  fellow-creatures. 

629.  IVJiat  is  the  seventh  commandment  ? 

"  Thou  shalt  not  commit  adultery."  Ex.  20  : 
14. 

630.  Wliat  does  the  seventh  commandment  far- 
hid? 

"  All  unchaste  thoughts,  words,  and  actions." 

63 1 .  Wliat  does  it  require  ? 

"  Our  best  endeavors  to  preserve  our  own  and 
Our  neighbor's  chastity  in  heart,  speech,  and  be- 
avior."  "West.  Catech. 

632.  What  is  the  eighth  commandment  ? 
"  Thou  shalt  not  steal."     Ex.  20  :  15. 

8 


86  THEOLOGICAL    CATECHISM   FOR   YOUTH. 

633.  W/mi  is  it  to  steal  ? 

To  take  what  belongs  to  another,  without  his 
knowledge  or  consent,  and  without  compensation. 

634.  Wliat  is  robbery  ? 

Taking  what  belongs  to  another  with  his  know- 
ledge, but  without  his  consent,  and  without  com- 
pensation. 

635.  Which  of  these  docs  this  comma7icl  forbid  ? 
Both  ;  and  all  fraud,  gambling,  over-reaching,  and 

extortion  in  our  dealings  with  our  fellow-men,  as 
individuals,  or  with  the  government  under  which 
we  live. 

636.  What  does  the  eighth  commanchnent  re- 
quire ? 

All  that  conduct  towards  our  neighbor's  inter- 
ests that  we  should  desire  from  him  towards  our 
own. 

637.  Is  the  common  course  of  the  ivorld  in  viola- 
tion of  tlie  spirit  of  the  eighth  comAnandment  1 

Yes ;  the  common  principle  and  practice  of  get- 
ting the  most  possible  from  our  fellow-creature  for 
the  least  possible  in  return,  is  the  very  spirit  of 
robbery  itself;  and,  of  course,  all  extortion  of  pro- 
perty or  labor  for  less  than  its  value  is  robbery. 

638.  What  will  the  day  of  judgment  reveal  in 
the  light  of  this  co7nmand  ? 

That  a  great  portion  of  mankind  that  stood  high 
in  the  world,  were  in  Grod's  sight  mere  thieves  and 
robbers. 

639.  Do  you  in  all  business  transactions  aim  to 
make  your  neighbor's  side  fully  equal  to  your  own  ? 

640.  Do  you  deal  with  him  as  you  would  wish 
him  in  like  circumstances  to  deal  with  you  ? 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     87 

641.  Is  not  a  contrary  course  robbery  in  the  sight 
of  God  ? 

642.  Do  you  not  deem  the  contrary  robbery  ivhen 
against  you  ? 

643.  Is  there  any  other  sort  of  robbery  besides  that 
against  man  ? 

Yes ;  robbery  of  God.  "  Ye  have  robbed  me, 
even  this  whole  nation."     Mai.  3  :  9. 

644.  Wherein  may  a  man  rob  God  ? 
'•  In  tithes  and  offerings."     Mai.  3  :  8. 

645.  Hoiv  are  ice  to  understand  that  ? 

That  withholding  from  the  cause  of  religion  a 
full  tenth  of  all  their  annual  incomes  God  con- 
sidered, in  the  days  of  Israel,  decided  robbery  of 
Himself;  and  he  is  the  same  God  still. 

646.  Which  was  tJiemore  costly  comn and.  theirs 
to  maintain  the  Levitical  ceremonies^  or  ours  to  give 
the  gospel  to  every  creature,  and  ichich  is  the  more 
important  ? 

Our  duty  to  give  the  gospel  to  every  creature  is 
far  more  expensive,  and  likewise  far  more  import- 
ant. 

647.  Which'tJiemvere  the  greater  robbers  of  God. 
those  tvho  withheld  their  tenth  from  the  Levitical 
ceremonial^  or  those  icho  loill  not  give  noiv  the  pro- 
portion necessary  to  sustain  tlie  gospel  at  home^  and 
to  send  it  over  the  world  to  every  creature  abroad  ? 

648.  Is  there  a  still  loorse  ivay  of  robbing  God  ? 
Yes  ;  withholding  our  hearts  is  worse  than  with- 
holding our  money. 

649.  Are  you  doing  both  ? 

650.  What  did  God  say  to  those  tvho  withheld 
their  tenth  from  the  support  of  religion  ? 


88     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

"  Ye  are  cursed  with  a  curse."    Mai.  3  :  9, 

651.  What  ivill  He  then  soon  say  to  you  if  you 
withhold  from  Him  your  money ^  or  your  hearty  or 
both  ? 

652.  'What  is  the  ninth  commandment  ? 
Thon  shalt  not  bear  false  witness  against  thy 

neighbor.     Ex.  20:  16. 

653.  What  is  meant  hy  false  ivitness? 
Testifying  falsely  under  oath. 

654.  Does  this  command  forbid  no  false  testimo- 
ny^ save  that  tvhich  is  against  your  neighbor  ?  May 
we  bear  false  witness  in  our  neighbors  favor  ? 

No  ;  no  more  in  his  favor,  than  against  him  ;  but 
no  one  bears  false  testimony,  unless  to  operate 
against  some  other  ;  or  to  promote  some  selfish  end. 

655.  Does  this  command  forbid  our  bearing  true 
witness  against  our  neighbor  ? 

No. 

656.  Does  it  forbid  any  other  kind  of  falsehood^ 
but  false  testimony^  and  that  before  the  courts  ? 

Yes ;  every  kind  of  falsehood,  and  lying  every- 
where. 

657.  Wliat  is  it  to  lie^  or  commit  falsehood  1 
Intentionally  to  deceive. 

658.  hi  how  many  different  ways  may  a  j^erson 
be  guilty  of  lyings  or  falsehood  1 

By  the  tongue,  or  the  pen,  or  the  press  ;  by  ac- 
tions, or  by  silence  itself,  when  truth  requires  us  to 


659.  Does  this  command  forbid  both  slander  and 
flattery  ? 

Yes,  both :  for  both  are  falsehoods ;  flattery  is 
false  praise  ;  slander,  false  dispraise. 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     89 

660.  Does  this  eommand  forbid  speaking  eilJier 
falsckood  or  truth  against  any  fellow-creature  * 

The  spirit  of  the  command  forbids  our  saying 
any  thing,  whether  true  or  false,  against  a  fellow- 
creature,  unless  absolutely  necessary. 

661.  Wliere  is  this  commandment  daily  and 
hourly  broken? 

In  the  chase  of  gain,  fame,  pleasure  and  revenge. 

662.  Give  one.  instance  from  the  j)ursuers  of  gain. 
In  the  constant  practices  of  the  business-world 

extolling  things  to  be  sold,  above  their  value,  and 
decrying  things  to  be  bought,  beneath  it ;  and 
amongst  the  pursuers  of  gain,  pleasure  or  power  in 
every  sort  of  false  representation  and  misrepresen- 
tation to  carry  a  point. 

663.  Is  this  a  false  ivorld  ? 

Yes ;  so  false  that  David  said  '•  all  men  are  li- 
ars."    Ps.  116:    11. 

664.  What  is  the  evil  tendency  offcdseJiood? 
Its  tendency  is   to  embitter   and  embroil  all  the 

relations  of  life ;  to  take  away  peace  and  send  mal- 
ice and  war  through  hearts  and  houses,  neighbor- 
hoods and  nations  ;  to  render  useless  all  testimony 
and  all  courts  of  justice  ;  all  books,  even  the  Bible 
itself  :  and  thus  the  tendency  of  falsehood  is  to  de- 
stroy all  our  earthly  and  all  our  eternal  interests  to- 
gether. 

665.  WJiat  punishment  has  God  denounced 
against  liars  and  deceivers  ? 

"  All  liars  shall  have  their  part  in  the  lake  that 
burns  with  brimstone  and  tire."     Rev.  2  :   8. 

666.  What  is  the  tenth  commandment  ? 

"  Thou  shalt  not  covet  thy  neighbors  house,  thou 
shalt  not  covet  thy  neighbor's  wife,  nor  his  man- 


90  THEOLOGICAL    CATECHISM    FOR    YOUTH. 

servant,  nor  his  maid-servant,  nor  his  ox,  nor  his 
ass,  nor  any  thing  that  is  thy  neighbor's."  Ex.  20  : 
17. 

667.  What  is  it  to  covet  ? 
To  desire. 

668.  But  is  it  lorong  to  desire^  and  to  purchase 
a7iy  thing  that  is  our  neighhofs  ? 

No  ;  but  it  is  wrong  to  desire  what  he  is  unwil- 
ling to  impart  ;  or  what  we  have  no  right  or  power, 
or  providential  permission,  to  possess. 

669.  What  does  this  command  forbid  in  spirit 
and  in  piractice  ? 

In  spirit,  it  forbids  all  avarice,  and  envy,  and  dis- 
contentment with  our  own  condition  ;  and  in  practice, 
all  gambling,  and  lotteries  ;  and  not  only  all  un- 
righteous or  extreme  efforts  to  gain  wealth,  but 
even  to  make  the  attainment  of  wealth  the  aim  and 
object  of  our  life  and  our  pursuit. 

670.  What  does  it  require  ? 

Entire  submission  to  the  will  of  God,  and  the  al- 
lotments of  His  Providence  ;  that  we  love  our  neigh- 
bor as  ourselves,  and  his  happiness  as  our  own  ; 
choose  Grod  for  our  portion  and  happiness  ;  to  set 
our  affection  on  things  above,  and  to  lay  up  our  trea- 
sure there. 

671.  Does  God  consider  covetousness  a  great  sin  ? 
Yes  ;  He  declares  it  to  be  "  Idolatry  ;"   and  sets 

down  as  His  first  command  on  the  first  table  of 
stone,  and  the  first  precept  ever  written  by  the  fin- 
ger of  God,  his  law  against  idolatry,  as  the  front 
and  leading  transgression  of  all  human  depravity. 

672.  Hoiv  does  God  feel  toicards  the  covetous  ? 
"The  covetous,  the  Lord  abhorreth."    Ps.  10:  3. 

673.  What  ivill  be  tlieir  final  destiny  ? 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     01 

"  No  man  who  is  an  idolater  shall  inherit  the 
kingdom  of  God."     Eph.  5  :  5. 

674.  What  did  Paul  find  out  by  the  study  of  the 
tenth  commandment  ? 

That  the  law  of  God  reaches  the  hearty  and  even 
the  heart's  desires;  forbidding  the  first  start  of  wrong 
emotions  ;  requiring  not  only  that  all  our  words 
and  actions,  but  that  all  our  feelings,  should  be  such 
as  God  approves, 

675.  Does  oMy  mere  man  then  since  the  Fall  per- 
fectly keep  the  commandments  of  God? 

"  No  ;  "  there  is  not  a  just  man  upon  earth  that 
doeth  good  and  sinneth  not."     Eccles.  7 :  20. 

676.  What  is  the  character  of  all  impenitent 
men? 

Totally  depraved. 

677.  What  do  you  mean  by  Total  Depravity  ? 
Does  it  mxan  that  there  is  no  truth  nor  honesty^  nor 
a7niableness  in  man^  in  his  natural  state? 

No  ;  there  is  often  much  of  them  all ;  so  much  so 
that  the  young  man  in  the  Gospel,  though  totally  de- 
praved, was  beloved  of  Christ  Himself  Mk.  10:  21. 

678.  In  ivhat  then  does  Total  Depravity  consist^ 
especially  as  to  its  elementary  principle  ? 

In  supreme  love  to  self;  with  no  love  to  God,  and 
no  holiness. 

679.  Does  tJie  Bible  affirm  the  total  depravity  of 
all  natural  men  ? 

Yes  ;  it  declares  them  to  be  "  lovers  of  their  own 
selves  ;"  and  adds,  -  In  me,  i.  e.,  in  my  flesh,  dwell- 
eth  no  good  thing  "  I  knowyou  that  ye  have  not  the 
love  of  God  in  you."  "  The  carnal  mind  is  enmity 
against  God."  "  Every  imagination  of  the  thought 
of  the  heart  is  only  evil,  and  that  continually."     2 


92     THEOLOGICAL  CATECHISM:  FOR  YOUTH. 

Tim.  3:2;   Jn.  5  :  42  ;   Rom.  7 :  18,  and  8  :  7,  and 
G-en.  6:5. 

680.  Is  man^s  depravity  a  'mere  incident  derived 
from  circumstances^  or  temjJtations^  or  is  it  by  na- 
ture ? 

"  We  are  by  nature  children  of  wrath,  even  as 
others."     Epli.  2  :  3. 

68 1 .  Hoiv  early  does  mankind  go  astray  ? 

"  They  go  astra}^  as  soon  as  they  are  born." — 
"  Death  hath  passed  upon  all  men,  for  that  all  have 
sinned."     Ps  58:  3  ;  Rom.  5:  12. 

682.  But  hoiv  can  man  go  astray^  or  be  depraved^ 
as  soon  as  he  is  born  ? 

Because  self-love  is  as  really  on  the  throne  of  the 
heart,  at  first,  as  ever  afterwards. 

683.  How  came  the  mind  of  man  in  that  dejjraved 
condition  ? 

By  his  being  a  fallen  creature. 

684.  What  do  you  mean  by  a  fallen  creature? 
One  from  the  throne  of  whose  heart  the  love  of 

God  has  departed,  and  self-love  taken  the  throne  in 
its  place. 

685.  Was  love  to  God  on  the  throne  as  the  high- 
est afjection^  in  the  heart  of  Adam  ? 

Yes  ;  before  his  fall ;  and  self-love  w^as  entirely 
subordinate. 

686.  Hoiv  do  you  knoiv  that  man  is  a  fallen  crea- 
ture ? 

The  Bible  declares  it ;  "  God  made  man  upright, 
but  they  have  sought  out  many  inventions."  Eccl. 
7  :  29.  '^  In  the  day  thou  eatest  thereof  thou  shalt 
surely  die."  Gen.  2:  17.  "I  had  planted  thee  a 
noble  vine,  wholly  a  right  seed;  now  then  art  thou 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     93 

turned  into  the  degenerate  plant  of  a  strange  vine  ?" 
Jer.  2:  21. 

687.  How  di/l  man's  fall  occur  ? 

By  Adam's  eating  the  forbidden  fruit.  Gen,  3  : 
6,  7. 

688.  Hoiv  cainc  he  to  eat  it  1 

By  being  left  to  the  freedom  of  his  own  will,  and 
to  the  temptation  of  the  devil.     Gen.    3d   chapter. 

689.  Hoic  came  toe  to  befallen  creatures  ? 

It  is  by  reason  of  our  covenant  connection  with 
Adam. 

690.  What  do  you  mean  by  a  covenant  ? 
Amongst  men,  it  is  a  mere  voluntary  compact,  or 

agreement,  between  contracting  parties. 

69 1 .  What  do  you  mean  by  a  voluntary  com- 
pact  1 

One  like  a  deed  or  a  mortgage,  or  marriage  con- 
tract, in  which  either  party  may  engage  or  not.  as 
lie  pleases. 

692.  Of  what  lands,  is  the  covenant  of  God  ? 
God  had  four  different  kinds  of  covenants. 

693.  What  are  they  ? 

One  is  a  mere  promise  or  decree,  like  the  rain- 
"bow  covenant,  which  consisted  in  a  mere  promise  or 
-decree  that  the  earth  should  never  be  destroyed 
by  a  deluge  again.     Gen.  9  :  15. 

694.  Mention  another. 

The  Covenant  of  Redemption,  for  the  Redemp- 
tion of  man  ;  a  compact  between  the  Persons  of  the 
Trinity  ;  voluntary,  like  the  covenants  between  man 
and  man. 

695.  But  arc  not  the  covenants  of  God  ivith  men 


94     THEOLOGICAL  CATECHISM  FOR  YOUTH. 

voluntary  in  like  manner^  Uzaving  it  optional  with 
man  to  enter  into  tJiem  or  not  ? 

No ;  God  does  indeed  make  proposals  or  over- 
tures ("0  man,  and  promivSes  reward  in  case  of  com- 
pliance ;  yet  He  does  not  leave  it  to  man  to  comply 
or  not,  but  commands  compliance,  and  denounces 
terrible  penalty  against  ^wz  compliance. 

696.  /f,  then^  all  God^s  overtures  or  jjrojjosals  to 
us  come  in  the  form  of  commands,  is  there  any  real 
difference  betiveen  the  covenant  of  God,  and  the  law 
of  God  ? 

The  law  of  Grod  on  Sinai  is  very  often  styled  his 
covenant.  Ex.  24 :  7  ;  Heb.  3  :  8.  Yet  there  is  a 
diiFerence  between  a  covenant  of  God  and  laiv,  as 
understood  amongst  men. 

697.  What  is  the  difere7ice  ? 

God's  covenants  with  men  consist  of  four  things  : 
requirement  and  promise,  prohibition  and  penalty  : 
human  law  of  but  two  things,  prohibition  and. 
penalty. 

698.  Give  an  illustration  of  the  tivo  tl tings  onlf 
in  human  law. 

The  law  of  man  forbids  murder,  and  threateias; 
death  against  the  man  who  commits  it ;  but  it  makeS' 
no  promise  to  the  man  who  does  not  commit  mur- 
der. 

699.  Give  an  illustration  of  the  four  things  lioni^- 
prised  in  a  covenant  of  God. 

(1st)  If  ye  be  willing  and  obedient  (2d)  ye  shall 
eat  of  the  good  of  the  land  ;  (3d)  but  if  ye  refuse' 
and  rebel  (4th)  ye  shall  be  devoured  with  the  5word., 
for  the  mouth  of  the  Lord  hath  spoken  it.'^  Isa.. 
1 :  19,  20.  Such  is  the  substance  of  all  God's  com- 
mandments. 


THEOLOGICAL  CATECHISM  FOR  YOUTH.     95 

700.  How  iminy  covenants  has  God  made  loith 
man  ? 

The  principnl  are  two  :  the  covenant  of  works  and 
the  covenant  of  grace. 

70 1 .  WJiat  was  the  Covenant  of  Works  ? 
That  made  with  Adam  in  Eden  before  the  fall. 

702.  WJuit  ivas  the  purport  or  substance  of  that 
Covenant  ? 

Do  and  live. 

703.  How  much  is  comprised  in  do  and  live  1 

It  means,  obey  Me  perfectly  during  the  whole 
time  of  thy  probation,  then  shalt  thou  be,  and  con- 
tinue, holy  and  happy,  now  and  for  ever. 

704.  Hoio  do  you  prove  that  God  made  such  a 
covenant  ii-ith  Adam  ? 

"When  God  said  to  Adam,  '•  In  the  day  thou 
eatest  tliou  shalt  surely  die,"  it  implies,  that  if  he 
had  not  eaten  there  would  have  been  no  death : 
and  when  he  says,  after  Adam  had  sinned,  '•  Lest 
he  put  forth  his  hand  and  take  also  of  the  tree  of 
life,  and  eat  and  live  for  ever."  it  implies  that,  if 
Adam,  had  not  sinned,  he  might  have  taken  of  the 
tree  of  life,  and  eaten  and  lived  for  ever.  Gen. 
2:  17,  and  3:  22. 

70  5.  Was  this  covenant  made  ivith  Adam  for 
himsielf  only  ? 

N  0  ;  it  was  made  with  Adam  for  man^  including 
him.  self  and  all  his  posterity. 

7  06.  Hoiv  do  you  prove  that  ? 

Our  depraved  condition  proves  it;  for  we  cannot 
sup  .pose  creatures  to  come  out  of  the  hands  of  a 
pui;e  and  benevolent  God  so  depraved  as  man,  un- 
les  s  some  dire  lapse  or  catastrophe  had  passed  over 
his  J  nature  in  some  former  state  or  period. 


96  THEOLOGICAL    CATECHISM    FOR    YOUTH. 

707.  What  ScriiDtiirc  proofs  ho.ve  you  that  the 
covenant  ivith  Adam  included  the  race  ? 

"  In  Adam  all  die."  "  By  one  luan  sin  entered 
into  the  world,  and  death  by  sin."  "  By  one  man's 
disobedience  many  were  made  sinners."  "  By  the 
offence  of  one,  judgment  came  upon  all  men  to  con- 
demnation," &c.  1  Cor.  11 :  22;  Rom.  5:12;  18 :  19. 

708.  Does  that  same  covenant  still  exist ^  and  still 
reach  us  ?  and  is  it  still  binding  on  us  1 

Yes  ;  it  still  reaches  us  with  tremendous  power, 
or  the  whole  race  would  not  come  into  the  world 
fallen,  depraved,  suffering,  and  dying  creatures. 
And  its  commands  are  still  as  binding  as  ever ; 
for  God's  moral  law  never  commanded  any  thing 
but  what  is  morally  right ;  and  moral  right  is  bind- 
ing for  ever. 

709.  Are  the  2^ro77tises  or  proposals  of  that  cove- 
nant still  extended  to  us  ? — does  it  still  present  itself 
to  us  as  a  covenant  of  life^  saying  to  us^  as  to  Adam, 
obey,  and  live  ? 

It  still  says  to  us,  "  Ye  shall  keep  my  statutes 
and  my  judgments,  which,  if  a  man  do,  he  Sj'ialllive 
in  them  ;"  and  that  "The  man'  which  doeth  these 
things  shall  live  by  them."  Lev.  18:5;  Bom. 
10:5.     Yet  all  this  is  no  promise  to  sinners. 

710.  Why  not? 

Because  those  promises  are  made  to  nothing"  short 
of  sinless  perfection,  from  the  first  breath  to  the 
last;  and  of  course  every  past  transgression  or 
failure  cuts  off  all  hope  by  that  old  covenant  of 
law. 

711.  What  proof  of  this  ? 

"  It  is  written,  cursed  is  every  one  that  con1'"Jnu- 
eth  not  in  all  things  written  in  the  law  to  do  th'  3in." 
Gal.  3:  10. 


THEOLOGICAL    CATECHISM    FOR    YOUTH.  97 

712.  What  then  is  our  2:)resent  relation  to  the  old 
law  covenant  ? 

Its  promises  are  dead  to  us,  because  we  are  sin- 
ners ;  but  its  commands  still  lie  upon  us,  and  its 
curse  too  is  on  us  as  its  violators. 

713.  But  is  the  old  requirement  of  sinless  j^erfec- 
tion  made  tipon  Adam  in  the  first  covenant  still 
binding  upon  us  1 

Yes ;  even  Christ  himself  commands  it,  saying, 
"  Be  ye  therefore  perfect,  as  your  Father  in  heaven 
is  perfect;"  Matt.  5  :  48  ;  and  he  could  not  command 
less  without  commanding  us  to  sin. 

7 1 4.  But  if  sinless  ^perfection  he  commanded  in 
this  life^  then  is  it  not  possible  ? 

Yes  ;  naturally  or  physically  possible  ;  for  God 
requires  no  physical  impossibility  of  His  creatures. 

715.  But  if  j^ossible  in  itself  and  commanded  of 
God^  then  is  not  the  doctrine  that  sorne  men  attain 
sitiless  perfection  in  this  life^  true  ? 

No ;  because  men  are  not  what  they  ought  to  be. 
God  commands  many  things  which  man  never 
obeys  ;  the  command  to  be  perfect,  especially. 

716.  Sup)pose  ive  could  and  should  be  perfectly  ho- 
ly and  obedient  the  rest  of  our  days^  ivould  tliat  save 
us? 

No  ;  past  transgressions  would  forever  debar  us  ; 
"  yea,  any  one  of  all  our  past  transgressions ;  for 
cursed  is  every  one  that  continueth  not  in  all 
things." 

717.  Is  tlicfre  any  hope  or  possibility  of  relief  or 
salvation  by  the  Old^  or  "  First  Covenant  ?" 

None. 

718.  But  why  could  not  the  Law  Covenant  af- 
ford any  hope  or  relief? 

9 


98  THEOLOGICAL    CATECHISM    FOR    YOUTH. 

Because  we  are  sinners  needing  pardon  ;  and  Law 
knows  nothing  of  pardon  ;  all  it  has  to  say  to  man 
or  angel  is,  obey  and  live ;  disobey  and  die. 

719.  Is  there  any  hojje  then  anywhere  for  sinful 
man  ? 

Yes,  there  is  hope  in  the  New  Covenant ; 

THE  COVENANT  OF  GRACE. 

720.  What  is  the  Covenant  of  Grace  ? 

Its  brief  purport  or  substance  is,  Believe  and 
live.  The  covenant  of  works,  Do  and  live  ;  the  cov- 
enant of  grace,  Believe  and  live, 

72 1 .  What  2')roof  of  this  ? 

"  He  that  believeth  and  is  baptized  shall  be  saved ; 
but  he  that  believeth  not  shall  be  damned."  Mark 
16:  16. 

722.  Where  is  this  neio  covenant  revealed  to  us  ? 
In  the  Gospel. 

723.  What  is  the  Gospell 

The  good  news  of  salvation  for  2^worlcl  of  sinners. 

724.  What  is  the  difference  betiveen  the  Law  and 
the  Gosjjel  % 

The  Law  is  a  Rule  ;  the  Gospel  a  Remedy. 

725.  What  is  the  leading  difference  betiveen  the 
teo.chings  of  the  Laiv  and  those  of  the  Gosj)el  ? 

The  Law  teaches  what  we  must  do,  to  do  right ; 
the  Gospel,  what  we  must  do  to  be  saved. 

726.  But  does  not  the  Gospel  teach  us  also  to  do 
right  1 

Yes ;  but  its  teachings  of  right  are  the  echoes  or 
enlargements  of  the  principles  of  right,  before  es- 
tablished by  the  divine  law. 


THEOLOGICAL    CATECHISM    FOR    YOUTH.  99 

727.  Give  an  instance. 

The  grand  principle  of  right  as  taught  by  the 
Gospel  is,  to  love  God  icith  all  the  heart,  and  our 
neighbor  as  ourselves;  Luke  10:  37;  but  this  is 
only  an  echo  of  the  same  lesson,  taught  in  Moses's 
law,  Deut.  6:5;  and  Lev.  19  :  18. 

728.  But  was  7wt  the  Gospel  taught  in  the  Old 
Testament  as  ivell  as  the  New  ? 

Yes ;  but  whether  in  the  Old  Testament  or  the 
New,  those  instructions  which  teach  us  what  to  do, 
to  do  right,  belong  specially  to  the  Law ;  those  which 
teach  what  to  do  to  be  saved,  belong  exclusively  to 
the  Gospel. 

729.  Oil  ivhat  different  principles  are  the  Laiv 
and  the  Gospel  founded  ? 

The  Law  is  founded  on  Justice  ;  the  Gospel  on 
Mercy. 

730.  Is  the  Gospel  of  Christ  in  conflict  or  colli- 
sion icit.h  llie  Justice  of  God? 

No;  it  takes  great  care  not  to  invade  the  rights 
of  Justice ;  but  still  its  great  plan  and  provisions 
are  built,  not  on  the  justice  of  God,  but  His  mer- 
cy- 

73 1 .  IMiat  different  treatment  icoidd  Justice  ami 
Mercy  give  to  a  icorld  of  sinners  ? 

Justice  would  give  them  all  their  desert,  their 
terrible  desert ;  but  the  plan  of  mercy  is  to  forego 
their  desert;  to  go  entirely  above  it;  and  to  open 
for  them  a  door  of  pardon  and  eternal  life. 

732.  Through  whom  does  the  Gospel  revecd  its 
mercy  ? 

Through  the  Lord  Jesus  Christ. 

733.  In  ichat  way  does  Christ  propose  his  mercy 
to  mankind  1 


100    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

In  the  various  offices  He  sustains. 

734.  What  are  the  offices  of  Christ  ? 
The  office  of  Prophet,  Priest,  and  King. 

735.  What  is  it  to  execute  the  office  of  a  Frophet  ? 
To  proclaim  God's  truth,  man's  duty,  and  events 

to  come. 

736.  Was  Christ  a  Frophet  ? 

Yes  ;  "  A  Prophet  shall  the  Lord  your  Grod  raise 
up  unto  you  like  unto  me."     Acts  3  :  22. 

737.  Did  Christ  come  as  the  Herald  of  God^s 
truth  ? 

Yes  ;  for  He  says,  "  To  this  end  was  I  born,  and 
for  this  cause  came  I  into  the  world,  that  I  should 
bear  witness  to  the  truth.     Jn.  18:  37. 

738.  Where  and  what  is  the  truth  that  Jesus 
Christ  revealed  ? 

The  whole  Bible  was  given  by  inspiration  of  His 
Spirit. 

Peter  says  of  them  that  wrote  the  Scriptures, 
that  "  The  spirit  of  Christ  was  in  them."  1  Peter 
1:  11. 

739.  What  great  and  special  truth  did  Christ 
proclaim  to  the  ivorld  ? 

He  brought  Life  and  Immortality  to  light  through 
the  G-ospel.     2  Tim.  1:10. 

740.  Was  marl's  imm^ortcdity  unknoivn  till 
Christ  brought  it  to  light  ? 

Not  entirely  ;  yet  it  was  but  faintly  revealed  in 
the  Old  Testament. 

741.  Is  there  piroof  of  a  future  state  from  reason^ 
aside  from  revelation  ? 

Yes  ;  the  justice  of  God  proves  it. 

742.  How  does  the  justice  of  God  prove  a  future 
state  ? 


THEOLOGICAL  CATECHISM  FOR  YOUTIL    101 

Justice  does  not  take  place  in  this  world,  and 
therefore  there  must  be  another  where  it  will. 

743.  W/ierem  does  not  Justice  take  place  in  tliis 
world  ? 

The  righteous  are  often  persecuted  and  oppressed 
by  the  wicked  ;  and  sometimes  even  put  to  death  at 
the  stake,  while  their  wicked  persecutors  prosper 
and  triumph  to  the  end.  This  is  not  justice:  and 
as  justice  does  not  take  place  in  this  world,  there 
must  be  another  where  it  will. 

744.  But  if  justice  does  not  take  place  in  this 
world,  liow  do  you  know  it  ivill  in  any  other  ? 

Because  we  know  from  reason,  aside  from  Scrip- 
ture, that  God  is  just. 

745.  Does  this  argument  prove  immortcdity 
strictly,  or  merely  a  fiUure  state  of  reivards  and 
jounishments  ? 

Simply  a  future  state  of  rewards  and  punish- 
ments ;  though  every  presumption  favors  the  idea 
that  our  future  being  will  be  actually  endless. 

746.  Hoivfar  has  the  opinion  of  mail's  immor- 
tality extended  in  the  ivorld  ? 

Very  nearly  over  the  entire  race.  The  excep- 
tions are  so  few,  and  amongst  savages  so  wild,  that 
they  are  scarcely  an  exception. 

747.  What  does  this  very  genercd  sentiment  in 
favor  of  man'' s  immortcdity  j^rove  ? 

It  proves  that  the  sentiment  is  derived  either 
from  reason  or  revelation,  and  in  either  case  it  must 
be  true. 

748.  Why  have  not  the  rest  of  mankind  helieved 
it? 

Because  so  degraded  by  ignorance,  and  so  blind- 
and  stupefied  by  sin. 
9* 


102    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

749.  Do  the  Scriptures  a;(firm  our  immortality  ? 
Yes  ;   they  tell  us  that  Christ  brought  "  life  and 

immortality  to  light;"  and  all  the  Scripture  declara- 
tions in  regard  to  future  rewards  and  punishments 
represent  them  as  endless. 

750.  Are  the  instructions  of  ChrisVs  prophetical 
office  still  continued  ? 

Yes ;  all  Bibles  and  religious  publications  in  the 
world,  and  all  the  teachers  and  preachers  of  right- 
eousness, are  Christ's  agents  or  instruments,  ap- 
pointed of  him  to  carry  out  the  instructions  of  his 
prophetical  office. 

751.  In  ivhat  does  the  inost  prominent  chapter  of 
the  instructions  of  Christh  j)ropheticcd  office  consist  ? 

In  showing  forth  the  hope  of  the  world  in 

CHRIST'S  PEIESTLY  OFFICE. 

752.  In  ivhat  does  the  icork  of  Chrisfs  Priestly 
office  consist  ? 

In  his  Atonement,  Righteousness  and  Interces- 
sion. 

753.  What  do  you  mean  by  The  Atonement? 
The  Propitiatory  influence  of  Christ's  death  for 

the  sins  of  men. 

754.  WJiat  do  you  mean  by  Propitiatory  ? 
Adapted  to  appease  wrath  and  regain  favor. 

755.  What p)r oof  that  this  is  the  true  meaning  ? 
The  Scriptures    declare   it.     ''  Whom  God  hath 

set  forth  as  [IXaavriQiov)  a  propitiation,"  or  propi- 
tiatory sacrifice.     Rom.  3  :  25. 

756.  But  ivhy  not  say  that  the  Atonement  is  in 
itself  a  propitiation^  or  reconciliation  completed 
rather  than  '•  a  Propitiatory  influence  ?" 


THEOLOGICAL  CATECHISM  FOR  YOUTH.    103 

Because  the  Scriptures  teach  us  that  there  is  no 
propitiation  completed ;  no  real  reconciliation  with 
God,  till  there  is  "  Faith"  in  Christ.  '•  Whom  God 
hath  set  forth  as  a  propitiation  ihrovgh  faith  in 
his  blood."     Rom.  3  :  25. 

757.  How  did  Christ  make  the  Atonement  ? 

By  dying  on  the  cross  for  the  sins  of  men.  "  It 
is  the  blood  that  maketh  the  atonement."  Lev. 
17:   11. 

758.  Hov)  do  you  know  that  His  death  on  the  cross 
was  intended  as  an  offering  for  sin,  or  was  any  thing 
more  than  that  of  an  ordinary  martyr  for  the  truth  ? 

The  Bible  declares  that  he  died  •'  the  just,  for 
the  unjust ;"  that  "  He  bore  our  sins  in  His  own 
body  on  the  tree  ;"  and  that  "  the  Lord  hath  laid  on 
Him  the  iniquities  of  us  all."  1  Peter  3:18,  and 
2 :  24  ;  and  Isa.  53  :  6. 

759.  What  was  the  grand  design  of  the  Atone- 
ment ? 

To  make  it  consistent  for  God  to  pardon  sin.^c 
"  That  He  might  be  just,  (or  righteous.)  and  yet 
the  justifier  of  him  that  believeth  in  Jesus."  Rom. 
3:26. 

760.  But  why  could  not  God  pardon  without  f}lood? 
Cannot  man  forgive  his  fellow-man,  if  he  come  peni- 
tent and  ask  his  forgiveriness,  icithout  demanding  his 
Mood  ? 

Yes;  but  it  is  not  forgiveness  merely,  bub  par- 
don^ that  man  needs  from  God.  Forgiveness  is 
the  mere  act  of  a  private  individual  laying  aside  an- 
ger ;  but  pardon  is  the  act  of  the  Ruler  laying  aside 
punishment. 

761 .  Why  then  as  public  Ruler  could  not  God  par- 
don without  an  atonement  ? 


104    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

His  law  and  His  character  stood  in  the  way. 
Both  would  have  sunk  if  God  had  passed  by  sin 
without  showing  His  displeasure,  and  without  de- 
manding satisfaction. 

762.  But  can  either  ihe  character  or  the  govern- 
?nentofGod  be  satisfied  by  ihe  innocent  suffering  for 
ihe  guilty  ? 

Yes  ;  if  the  substitute  be  as  great  an  offering  to 
the  law  as  the  criminal,  and  die  for  the  criminal  of 
his  own  free  choice. 

763.  For  hoio  many  loas  the  Atonement  of  Christ 
made  ? 

"  He  is  the  propitiation  for  our  sins,  and  not 
ours  only,  but  for  the  sins  of  the  whole  world."  1 
Jn.  2:2."  He  tasted  death  for  every  man."  Heb.  2 :  9. 

764.  M^ill  any  perish  for  ivhom  Christ  died  ? 
Yes;   there  shall  be  false  teachers,  denying  the 

Lord  that  bought  them,  and  bringing  on  themselves 
swift  destruction.     2  Peter  2  :   1. 

765.  Is  any  reward  given  to  Christ  for  his  suffer- 
ings and  death  ? 

Yes  ;  one  portion  of  the  human  family  is  given 
and  secured  to  Christ,  in  reward  of  his  suffering 
and  dying  for  all. 

766.  What  'proof  of  this  ? 

"I  will  divide  Him  a  portion  with  the  great,  and 
He  shall  divide  the  spoil  with  the  strong,  because 
He  hath  poured  out  His  soul  unto  death."  Isa. 
53  :  12.  "  All  that  the  Father  giveth  me,  shall  come 
unto  me."  "  This  is  the  Father's  will,  that  of  all 
He  hath  given  me  I  should  lose  nothing."  Jn.  6 : 
37,  39. 

767.  How  and  tvhen  were  these  given  to  Christ  ? 


THEOLOGICAL  CATECHISM  FOR  YOUTH.    105 

In  the  Covenant  of  Redemption  before  the  world 
began. 

768.  What  do  you  mean  hy 

THE  COVENANT  OF  REDEMPTION? 

That  compact  made  from  Eternity,  wherein  the 
Son  agreed  to  die  for  the  world ;  and  the  Father  to 
give  Him  a  portion  of  the  race  for  His  reward,  to 
praise  their  Redeemer  for  ever  in  Heaven.  Jn.  17  • 
2;  Isa.  53:  12. 

769.  Is  the  salvation  of  that  portion  of  the  human 
family  certain  ? 

Yes  ;  "  Thou  hast  given  Him  power  over  all  flesh, 
that  He  should  give  eternal  life  to  as  man}^  as 
Thou  hast  given  Him."  ••  This  is  the  Father's  will, 
that  of  all  He  hath  given  me  I  should  lose  nothing, 
but  should  raise  it  up  at  the  last  day."  Jn.  17:2; 
and  6 :  39. 

770.  What  is  the  condition  of  the  rest  of  mankind, 
that  were  not  given  to  Christ  ? 

They  belong  to  the  Father  still ;  the  door  of  mer- 
cy is  wide  open  for  them  all ;  all  are  invited  to 
enter  in  and  be  saved  if  they  will ;  and  if  any  stay 
away  and  will  not  come  to  Christ,  they  perish  by 
their  own  fault. 

771.  Is  God  willing  they  too  should  come  and  he 
saved  ? 

Yes ;  '•  He  is  not  willing  that  any  should  perish, 
but  that  all  should  come  to  repentance."  2  Peter 
3  :  9. 

772.  Are  all  invited  to  come? 

Yes,  and  commanded  too  ;    for  He  says,  '•  Come, 


106    THEOLOGICAL  CATECHISM  FOE,  YOUTH. 

for  all  tilings  are  now  ready."  "  Look  unto  me  all 
the  ends  of  the  earth  and  be  ye  saved."  Luke  14  : 
7  ;  Isa.  45  :  22, 

773.  But  how  do  you  know  that  the  invitation, 
"  Come,  for  all  things  are  now  ready, ^^  is  given  to 
any  that  perish  ? 

Because  Christ  says  to  those  first  invited,  "  They 
that  were  bidden  shall  not  taste  of  my  supper." — 
Luke  14;  24. 

774.  Bo  the  Scriptures  charge  the  destruction  of 
sinners  to  their  being  so  wicked  they  could  not  he  for- 
given ?  or  there  being  no  atonement  for  them  ?  or  no 
door  op) en  for  them  to  enter?  or  to  their  having  no 
pov^er  to  enter  it?  or  to  there  being  no  power  ready 
to  help  them  ?  or  to  their  oitm  refusal  alone  ? 

To  their  own  refusal  alone.  "  Because  I  have 
called  and  ye  refused  ;  I  have  stretched  out  my 
hand  and  no  man  regarded  ;  therefore  will  I  laugh 
at  your  calamity,  and  mock  when  your  fear  cometh," 
"  Ye  will  not  come  to  me  that  ye  might  have  life." 
'•  How  often  ivould  I  have  gathered  you,  as  a  hen 
gathereth  her  chickens  under  her  wings,  but  ye 
would  noV  Prov.  1 :  24  ;  Jn.  5:  40  ;  Matt.  23 :  37. 

775.  Are  you  refusing  still  the  offers  of  eternal 
mercy  sent  to  you  ? 

776.  What  will  become  of  you  if  you  continue  re- 
fusing a  little  longer  ?     Luke  14  ;  24, 

777.  Which  is  the  greatest  of  all  sins,  breaking 
the  law,  or  rejecting  the  Gospel  of  Christ  ? 

Christ  says,  "  If  I  had  not  come  and  spoken  to 
them,  they  had  not  had  sin,"  and  "  This  is  the  con- 
demnation, that  light  is  come  into  the  world,  and 
men  loved  darkness  rather  than  light."  Jn.  3:19; 
and  15:  22. 


THEOLOGfCAL  CATECHISM  FOR  YOUTH.    107 

778.  Are  you  guilty  of  both? 

779.  Bid  Christ,  in  his  priestly  office,  work  out  for 
man  any  thins;  more  than  atonement  ? 

Yes  ;  He  worked  out  for  us,  likewise,  a  perfect 
righteousness. 

780.  What  proof  of  this  ? 

"  Christ  is  the  end  of  the  law  for  righteousness 
to  every  one  that  believeth."  '•  By  the  obedience 
of  one  shall  many  be  made  righteous." 

781.  What  favor  does  the  atonement  of  Christ 
tend  to  procure  ? 

Pardon.  '•  Without  the  shedding  of  blood  there 
is  no  remission."  "  The  priest  shall  make  atonement 
and  it  shall  be  forgiven  him."  Heb.  9  :  22  ;  Lev. 
4:  31. 

782.  Wliat favor  does  the  righteousness  of  Christ 
tend  to  jjrocure  ? 

Justification.  "By  the  righteousness  of  one,  the 
free  gift  came  upon  all  men  to  justification  of  life." 
Rom.  5:  18. 

783.  Wliat  do  you  mean  hy  justification  ? 
Acceptance  with    God ;  reception    to   favor  and 

eternal  life. 

784.  What  is  the  difference  heticeen  p)cirdon  and 
justification  ? 

Pardon  only  releases  from  punishment ;  justifi- 
cation re-entitles  to  reward.  Pardon  rescues  from 
hell :  justification  receives  the  soul  to  heaven. 

785.  Do  tJie  Scriptures  make  a  difference  betiveen 
pardon  and  justification  ? 

Yes  ;  when  they  tell  us  that  Abraham  was  justi- 
fied for  offering  up  Isaac,  they  do  not  mean  that 
Abraham  was  pardoned  for  that  splendid  action ; 
but  accepted^  received  to  favor.    Jas.  2:21.    When 


108         THEOLOGICAL    CATECHISM    FOPo    YOUTH. 

they  tell  us  that  Rahab  was  justified  for  reccciving 
the  spies,  they  do  not  mean  that  she  was^j'arrt'oT^eS 
for  receiving  and  entertaining  these  men  of  God ; 
but  that  she  was  accepted — received  to  favor  ;  and 
wherever  the  Bible  speaks  of  being  justified  "by 
the  law,"  and  justified  by  works,"  it  does  not  mean 
pardoned  for  doing  good  works,  but  accepted,  re- 
ceived to  favor  and  reivard.  Gral.  2:  15  ;  Jas.  2: 
22. 

786.  If  Adam  had  never  sinned  hoiv  would  he 
have  been  justified  ? 

By  works  ;  not  pardoned  for  his  good  works. 

787.  What  luould  hove  been  the  conditio}!  of  his 
justification  or  acceptance  ? 

Perfect  obedience  to  the  law  of  God,  from  the 
commencement  to  the  close  of  his  probation. 

788.  Is  that  the  condition  noiv  ? 

No  ;  but  now  "  we  are  justified  by  faith."  Gal. 
2:   16. 

789.  But  hoiv  are  ive  justified  by  faith  ? 

"  Faith  is  counted/or  righteousness."  Rom.  4  ; 
5,9. 

790.  WJiat  is  meant  by  faith's  being  counted  or 
reckoned  for  righteousness  ? 

That  faith  is  accepted  instead  of  that  perfect 
righteousness  for  which  Adam  was  to  have  been 
accepted. 

791.  Why  is  it  so  accepted  1 

Because  it  accepts  of  Christ,  and  rests  on  His 
righteousness,  instead  of  our  own,  for  salvation. 

792.  Is  the  perfect  obedience  the  laio  required  of 
Adam  as  the  ground  of  his  acceptance^  given  up  of 
God? 

No  ;  but  "  Christ  is  the  end  of  the  law  for  right- 


THEOLOGICAL  CATECHISM  FOR  YOUTH.    109 

eousness  to  every  one  that  believeth  ;"  and  therefore 
we  are  said  to  be  justified  by  Christ.     Gal.  2  :  17. 

793.  Hoiv  is  Christ  the  end  of  the  km  for  right- 

eOUS7l€SS  ? 

Christ's  perfect  righteousness  comes  in  the  place 
of  that  perfect  righteousness  which  the  law  demand- 
ed through  Adam  of  man,  as  the  condition  of  man's 
acceptance. 

794.  But  hoiv  is  it  that  in  one  j^ktce  ive  are  said 
to  he  justified  by  Christ,^  and  in  others,  justified  by 
Faith? 

Because  Faith  is  the  term  or  condition  of  our  ac- 
ceptance ;  Christ's  righteousness,  the  meritorious 
cause. 

795.  Why  do  you  say  Christ's  righteousness  re- 
entitles  to  reward  and  to  eternal  life  ? 

Because  by  the  fall  our  title  to  heaven  was  lost, 
and  so  continues  till  through  the  righteousness  of 
Christ  it  is  restored. 

796.  But  if  justified  by.,  or  on  the  ground  of  His 
righteousness,  ivliy  are  we  said  in  Rom.  7 :  9,  ^o  be 
^^  justified  by  his  blood  ?" 

Because  Christ's  atoning  blood  is  the  foundation, 
not  only  of  our  pardon,  but  of  all  the  blessings  that 
follow  in  time  or  eternity. 

797.  Is  the  righteousness  of  Christ  designed  to 
supersede,  or  render  unnecessary  our  own  personal 
righteousness  or  holiness  ? 

"No  ;  for  "  without  holiness  no  man  shall  see  the 
Lord."     Heb.  12:  14. 

798.  What  kind  of  Faith  is  that  by  which  man 
is  to  be  justified  ? 

An  active,  living  faith.     "  Faith  without  works  is 

10 


no         THEOLOGICAL    CATECHISM    FOR    YOUTH. 

dead  "     "  By  works,  Faith  is  made  perfect."     Jas. 
2:  24,  and  22. 

799.  Did  Chrisfs  ivork  here  07i  earth  comjjlete 
all  that  ivas  necessary  for  our  justification  ? 

No  ;  for  "  He  is  risen  again  for  our  justification." 
Rom.  4  :  5. 

800.  What  Ivor k  is  He  7ioiv  doing  in  heaven  to 
comiilete  our  justification  or  acceptance  ivith  God,  1 

The  great  work  of 

HIS  INTERCESSION. 

801.  What  do  you  meanly  the  Intercession  of 
Christ  ? 

His  appearing  and  pleading  before  His  Father's 
throne  in  behalf  of  His  people. 

802.  What  Scri'pture proof  of  this  ? 

"  If  any  man  sin,  we  have  an  advocate  with  the 
Father,  Jesus  Christ  the  righteous."  "  He  ever 
liveth  to  make  intercession  for  us."  1  Jn.  2:  1. 
Heb.  7:  25. 

803.  Do  you  intercede  for  yourself  1 

804.  Does  C hrist  intercede  for  you^  if  you  do  not 
intercede  for  yourself? 

"He  is  able  to  save  to  the  uttermost  2i\\that  come 
to  God  by  him."     Heb.  7  :  25. 

805.  Hoiv  long  ivill  the  intercession  of  Christ 
continue  ? 

Forever.  '•  He  ever  liveth  to  make  intercession 
for  them."     Heb.  7  :  25. 

806.  What  is  the  third  office  of  Christ  ? 

The  Office  of  a  King.  "  He  is  King  of  kings." 
Rev.  7:  14. 


THEOLOGICAL  CATECHISM  FOR  YOUTH.    Ill 

807.  Where  and  hoiv  does   Christ  exercise  His 
kingly  office  ? 
In  his 

MEDIATORIAL  GOVERNMENT. 

SOS.  \^nicrein  consists  the  Mediatorial  Govern- 
nient  of  Christ  ? 

In  His  ruling  all  worlds,  all  creatures,  and  all 
events,  to  promote  the  display,  the  triumph,  and 
glory  of  Redeeming  Love. 

809.  What  proof  of  this  ? 

"  He  hath  put  all  things  under  his  feet,  and  gave 
him  to  be  head  over  all  things  to  the  church."  Eph. 
1  :  20,  22. 

810.  Wliat  is  the  difference  bettueen  tlie  Mediato- 
rial^ and  the  various  other  forms  of  the  Govern- 
ment of  God  ? 

The  Mediatorial  Government  embraces  all  others. 
It  is  the  ordering  of  all  things  for  the  furtherance 
and  glory  of  the  Redemption  cause. 

811.  Hoiv  long  ivill  Jesus  reign^  or  how  long  will 
Christ's  Mediatorial  reign  continue  ? 

'•  He  must  reign  till  he  hath  put  all  things  under 
his  feet."     I  Cor.  15  :  25. 

812.  What  will  become  of  Bis  kingdom  then  ? 

'-  When  all  things  shall  be  subdued  unto  him, 
then  shall  the  Son  also  be  subject  to  him  that  put 
all  things  under  him,  that  God  may  be  all  in  all." 
1  Cor.  15:28. 

813.  Of  all  the  kingdojns  embraced  ivithin  the 
Mediatorial^  ivhich  is  that  which  Jesus  calls  His 
own  above  a.ll  others  ? 


112         THEOLOGICAL    CATECHISM    FOPc    YOUTH. 


HIS  SPIRITUAL  KINGDOM. 

'     814.  What  Scrirptiireinoof  of  thisl 

"  My  kingdom  is  not  of  this  world."  "  The  king- 
dom of  God  is  within  you."  Jn.  8  :  36.  Luke  17  : 
31. 

815.  In  ivhat  does  Christ'' s  spi7'itual  kingdom^  or 
reign  over  and  i?z  behalf  of  His  people^  consist  ? 

In  ruling  and  defending  them ;  comforting  and 
edifying ;  ordering  and  conducting  all  things  for 
their  highest  temporal  and  eternal  good. 

816.  Hoiv  many  creatures^  worlds^  and  evefits 
does  Christ  jjromise  to  bring  into  co-operation  for 
the  good  of  His  p)eoi-)le  ? 

'•  All  things  shall  work  together  for  good  to  them 
that  love  God."     Rom.  2 :  28. 

8 1 7.  Hoiv  great  is  the  ivealth  that  Christ  has 
tnade  over  to  His  people  ? 

"  All  things  are  yours,  whether  Paul,  or  ApoUos, 
or  Cephas,  or  the  world — or  things  present^  or 
things  to  come^  all  are  yours.     1  Cor.  3  :  22. 

818.  Can  any  Christian^  then,  be  poor  ? 

819.  Which  is  the  riclier ^  tlie  Christian  beggar . 
or  the  impenitent  king  or  emperor  ?    1  Cor.  3  :  22. 

820.  Which  is  the  real  oivner  of  this  ivorkVs 
wealth  ;  the  sinner  ivho  holds  it  by  deeds  and  mort- 
gages ?  or  the  Christian  %vlio  has  no  earthly  title  to 
an  acre  or  a  dollar  ?     1  Cor.  3  :  22. 

821.  Are  you  poor ^  or  rich^  in  the  highest  sense 
of  the  terms  ? 

822.  Have  you  a  title  to  any  thing  beyond  the 
grave  ? 


THEOLOGICAL  CATECHISM  FOR  YOUTH.    113 

823.  How  jioor  ivill  you  he  if  you  die  icitkout 
Christ  ? 

824.  Are  all  things  working  together  for  your 
good,  or  ivorking  out  your  destruction  ? 

825.  Will  any,  or  all  the  offices  of  Christ  save  us 
if  ice  do  nothing  for  ourselves  1 

No  ;  they  will  only  sink  us  into  deeper  condemna- 
tion, unless  we  do  what  God  requires  as  the  condi- 
tion of  our  salvation. 


826.  Tl^iat  must  we  do  to  he  saved  ? 
Repent,  and  believe  in  the  Lord  Jesus  Christ? 

827.  What  is  it  to  repent  ? 

To  reform  in  heart  and  life.  To  "turn  from  sin 
to  God."  West.  Catech.  "  Turn  ye,  turn  ye,  for 
why  will  ye  die?"     Ez.  33:    11. 

828.  But  did  not  Judas  repejit  ?     Matt.  27  :  3. 
No  ;  fji£Tafi€?,ofj,ai,  the  Greek  word  there  used, 

means  merely  to  regret. 

829.  Is  not  godly  sorrow,  or  sorrow  for  sin,  re- 
pentance ? 

No;  godly  sorrow  is  the  cause;  Repentance,  the 
effect.  Godly  sorrow  ivorheth  or  causeth  Repent- 
ance or  Reformation  not  to  be  regretted.  2  Cor. 
7:  10.     (Original.) 

830.  Is  Repentance  indispensable  to  salvation  ? 
It  is.      "  Except  ye  repent  ye  shall  all  likewise 

perish." 

831.  Butivhy  ?  Is  there  any  reason,  aside  from 
the  command  of  God  1 

Yes  ;  God  could  not,  consistently  with  His  honor 
or  His  law  or  government,  receive  a  rebel  into  heav- 
10* 


114    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

en  ;  and  tlie  rebel  would  be  wretched  there,  if  He 
should. 

832.  Wliy  ivould  the  imiDenitent  sinner  he  ivretch- 
ed  in  heavefi  ? 

Because  "  the  carnal  mind  is  enmity  against 
God"  and  holiness  ;  and  of  course  against  all  things 
in  that  holy  world. 

833.  Have  you  ever  laid  doivn  the  arms  of  your 
rebellion  yet  ? 

834.  With  the  heart  you  noiv  j^ossess  could  you 
be  hapjnj  in  that  holy  luorld  ? 

835.  Whativill  become  of  you  then  if  you  do  not 
repent  ? 

836.  To  ivhat  docs  true  Repentance  lead  1 
To  love  and  obedience. 

837.  Would  perfect  love  and  obedience  of  them- 
selves save  tlbc  soul  ? 

No  ;  not  the  love  and  obedience  of  an  angel. 

838.  Why^  not? 

Because  sinful  man  needs  something  angels  do 
not. 

839.  What  do  ive  need  that  ayigels  do  not  ? 
Faith  in  the  Lord  Jesus  Christ. 

840.  What  is  Faith  ? 
Belief  in  another's  word. 

841.  What  z's  saving  Faith  ? 

A  cordicd  and  obedient  Faith  ;  and  one  that  re- 
ceives and  rests  on  Christ  alone  for  salvation. 

842.  What  do  you  mean  by  a  cordial  Faith  ? 
Faith  from  the  heart,  as  well  as  the  head  ;  a  lov- 
ing, trusting  Faith. 

843.  Hoiv  do  you,  know  it  is  a  cordial^  affection- 
ate Faith  ? 


THEOLOGICAL  CATECHISM  FOR  YOUTH.    115 

Because  "  it  is  with  the  lieart  man  believeth  un- 
to righteousnes ;"  and  because  '•  it  is  a  Faith  in- 
wrought by  love  ;"  Gal.  5 :  6  (Original)  ;  and  be- 
cause coupled  with  enmity,  it  would  be  the  mere 
faith  of  devils.     Rom.  10:  10.     Jas.  2:  19. 

844.  Hoiv  do  you  knoiv  it  is  an  obedient  or  ac- 
tive Faith  ? 

Because  "  Faith  without  works  is  dead  ;"  and  be- 
cause "by  works  Faith  is  made  perfect."  Jas.  2  :  20, 
22 ;  and  because  we  cannot  be  justified  by  any  oth- 
er than  a  working  Faith.     Jas.  2:24. 

845.  But  does  not  Paul  say  that  '•  %ve  are  justi- 
fied by  Faith,  without  the  deeds  of  the  Laiv .'"'  Bom. 
*3 :  28. 

Yes  ;  but  James  says,  '•  By  icorks  a  man  is  justi- 
fied ;  not  by  Faith  07ily.     Jas.  2  :  24. 

846.  Hoiv  t/ien  can  ive  reconcile  Paul  and  James 
W'ith  each  other  ? 

Paul  means  that  Justification  and  Salvation  are 
by  the  New  Covenant  of  Faith,  not  the  Old  Cove- 
nant of  works  of  the  law.  James,  that  though  jus- 
tified and  saved  through  Faith,  it  is  not  by  a  dead, 
but  by  a  living  Faith ;  a  Faith  that  works,  and 
"  works  by  love." 

847.  How  do  you  know  tlmt  Saving  Faith  is  a 
Faith  that  receives  Christ  ? 

John  says,  "  To  as  many  as  received  him,  to  them 
gave  he  power  to  become  the  sons  of  God,  even  to 
them  that  believe  on  his  name."  Jn.  1  :  12  :  where 
believing  and  receiving  Christ,  are  interchanged  as 
meaning  the  same  thing. 

848.  How  does  the  soid  receive  Christ  ? 

As  our  Prophet  to  teach  ;  our  King  to  rule  in  and 
reign  over  us  ;    and  as  our  Great  High  Priest,  on 


116         THEOLOGICAL    CATECHISM    FOR   YOUTH. 

whose  blood  and  righteousness   alone  we  rest  for 
pardon  and  acceptance  with  Grod. 

849.  Have  you  ever  received  Him  so ;  or  are  you 
rejecting  Him,  even  to  this  hour  ? 

850.  Hoiv  should  a  sinner  proceed  that  ivould 
turn  to  God.  by  true  Repentance  ? 

Come  down  into  the  dust  of  humiliaticn  and  sor- 
row for  sin  ;  and  with  uplifted  eye,  trusting  in  the 
strength  of  Grod  alone,  renounce  every  sin,  and  de- 
vote his  heart  and  life  to  the  service  of  Grod  for 
ever. 

851.  Have  you  ever  thus  come  to  God  by  a  true 
repentayice  ? 

852.  Hoio  should  a  sinner  proceed  that  ivould 
come  to  the  Lord  Jesus  Christ  by  Faith  ? 

Come  down  into  the  dust  of  humiliation  and  sor- 
row for  sin  ;  and  with  uplifted  eye,  trusting  in  the 
strength  of  God  alone,  renounce  every  sin,  and  cast 
himself  on  Clirist  alone  for  salvation  ;  on  His  atone- 
ment for  pardon,  and  His  righteousness  for  justifi- 
cation and  eternal  life, 

853.  Will  any  sinner  of  himself  ever  turn  to 
God  ? 

Never;  for  Christ  says,  "  Ye  will  not  come  to  me 
that  ye  might  have  life  ;"  and  the  carnal  mind  says, 
"Depart  from  us,  for  we  desire  not  the  knowledge 
of  thy  ways."  "  We  will  not  have  this  man  to  reign 
over  us."  Rom.  8 :  7.  Job  21:  14.  Luke  19:  14. 
Jn.  5 :  40. 

854..  What  more  then  is  necessary  to  bring  men 
to  God? 


THEOLOGICAL  CATECHISM  FOP^  YOUTH.    117 


THE  WORK  OF  THE  SPIRIT. 

855.  What  is  the  woi-k  of  the  Holy  Spirit  ? 

The  work  of  the  Spirit  consists  in  Awakening, 
Convicting,  Regenerating,  Sanctifj-ing,  Comforting, 
and  Saving  the  soul. 

856.  What  evidence  that  the  Sjnrit  Awakens  ? 

"  The  Lord  opened  the  heart  of  Ljdia  that  she 
attended  to  the  things  spoken  of  Paul."  Acts  16  : 
14. 

857.  What  proof  that  He  Convicts,  or  convinces  of 
sin  ? 

'•He  shall  reprove  (or  convince)  the  world  of 
sin,  of  righteousness,  and  of  judgment  to  come." 
Jn.  16:  8. 

858.  What  evidence  that  the  Spirit  Regenerates  ? 
We    are   "born    of  the    Spirit."     '-We  are  his 

workmanship,  created  in  Christ  Jesus  unto  good 
works."     Jn.  3  :  6  ;  and  1  :  13.     Eph.  2:  10. 

859.  What  is   'Regeneration  ? 

Restoring  the  love  of  God  to  the  throne  of  the 
heart. 

860.  What  do  you  mean  by  the  throne  of  the 
heart  ? 

The  highest  place  in  the  affections  ;  the  ruling 
power  over  the  whole  mind  and  man. 

861.  What  by  restovrng  that  love  to  the  throne? 
Bringing  back  to  the  throne  that  love   to  God, 

which  was  lost  from  it  at  the  fall. 

862.  What  proofs,  that  this  is  the  right  view  of 
Regeneration  ? 


118    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

1  St.  The  fact  that ''  God  is  love  ;"  and  that  all  the 
change  we  need,  is  to  be  made  like  God.   I  Jn.  4  :  8. 

2d.  The  Apostle  declares  that  "he  that  loveth  is 
born  of  God."   1  Jn.  4:  7. 

3d.  As  -'the  carnal  mind  is  enmity^^  the  new 
mind  or  heart  must  be  love.     Rom.  7  :  8. 

4th.  As  love  is  the  foundation  of  ail  moral  vir- 
tue, "  the  fulfilling  of  the  law,  the  principle  on  which 
hang  all  the  law  and  the  prophets,"  the  restoration 
of  that,  as  the  ruling  affection,  must  be  the  Regen- 
eration of  the  soul  to  God. 

863.  But  is  the  mere  restoration  of  that  affection 
to  the  throne^  all  the  change  ?  Docs  not  the  Bible 
declare  that  '■'old  things  must loass  aivay^  a ?id  all 
things  become  neivV     2  Cor.  5  :  17. 

Yes;  but  a  new  monarch  on  the  throne,  changes 
the  whole  empire. 

864.  Is  Begeneration  prerequisite  to  any  good 
thing? 

Yes  ;  because  till  the  love  of  God  is  restored, 
Self  possesses  the  throne  ;  holds  the  whole  soul  in 
subjection  to  it ;  and  all  its  movements  under  Selj- 
as  the  ruling  monarch  of  the  mind,  instead  of  God, 
are  sin. 

865.  7s  Begencration  indispensable  to  salvation  1 
Yes  ;  '•  Except  a  man  be  born,  again  he  cannot  see 

the  kingdom  of  God."     Jn.  3:3. 

866.  MHiy  can  he  not  ? 

Because  the  -carnal  mind  is  enmity  against  God  ;" 
and  no  enemy  can  enter  heaven  ;  and  he  would  be 
wretched  if  he  should.  (See  ques.  832  on  Repent- 
ance.) 

867.  What  is  the  difference  between  Begencration 
and  Bepentance  ? 


THEOLOGICAL    CATECHISM   FOR    YOUTH.         1  19 

Repentance  is  the  act  of  man  turning  from  sin ; 
Regeneration,  the  act  of  Grod  turning  him.  "  Turn 
thou  me  and  I  shall  be  turned  ;  draw  me,  and  we 
will  run  after  thee."     Jer.  31  :  18.     Cant.  1 :  4. 

868.  Do  the  Scriptures  represent  Regeneration 
as  the  act  of  God^  or  of  man  ? 

'•  We  are  his  workmanship  created  in  Christ  Je- 
sus unto  good  works."  "  Born,  not  of  the  will  of 
the  flesh,  nor  of  the  will  of  man,  but  of  God."  "  A 
new  heart  will  /give  you  :  a  new  spirit  will  /  put 
within  you  ;  /will  take  away  the  stony  heart  out  of 
your  flesh,  and  /  will  give  you  a  heart  of  flesh." 
"It  is  not  of  (man)  willing,  nor  of  (man)  running, 
but  of  God  showing  mercy."  Eph.  2:10.  Jn.  3  :8. 
Ez.  36  :  26.     Jn.  1 :  8.     Rom.  9  :  16.     (Original.) 

869.  But  if  Regeneration  be  the  act  of  God  ;  and 
if  it  be  the  ivork  of  God  to  give  a  new  heart,  why 
is  man  called  upon  to  make  to  himself  a  new  heart ; 
and  threatened  with  death  eternal  in  case  of  refusal  ? 
Ezek.  33:  11. 

Because,  as  the  carnal  mind  is  enmity,  the  new 
mind  or  heart  must  be  love  ;  and  beginning  to  love 
God  is  both  the  duty  and  the  act  of  man. 

870.  What  then  is  the  difference  betiveen  God''s 
giving  a  new  lieart  and  niati's  making  u  new 
heart  ? 

Man's  making  a  new  heart,  is  his  beginning  to 
love  God ;  God's  giving  him  a  new  heart,  is  causing 
him  to  begin. 

871.  Is  there  any  difference  in  time  betiveen  man's 
act  in  beginning  to  love.,  and  God's  act  causing 
him  to  begin  ? 

No  :  both  occur  in  the  same  transaction :  like 
every  breath  ;  both  God's  agency  and  our  own. 


120    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

872.  Is  man  active  in  the  first  act  or  exercise  of 
love  to  God  ? 

Yes,  just  as  active  as  in  any  exercise  afterward, 
in  this  world  or  the  next. 

873.  What  is  the  motive  to  the  sinner'' s  love? 

It  is  the  excellence  of  God's  character  that  wins 
the  heart;  just  as  it  is  excellence  of  character  in 
our  fellow-men,  that  enkindles  our  love  or  affection 
for  them. 

874.  But  the  excellency  of  GocVs  character  lay 
before  the  eye  of  the  soiil^  alivays  before  the  change  : 
ivhy  did  it  never  enkindle  love  to  God  before  1 

Because  the  Pvegenerating  power  never  reached 
the  heart  before, 

875.  lias  the  power  of  the  Holy  Ghost  never 
reached  the  heart  b&fore  1 

Yes,  often. 

876.  Why  then  have  sinners  never  before  expe- 
rienced regenerating  grace  1 

Because  they  have  "always  resisted  the  Holy 
Ghost."  Acts  7  :  51.  And  God  has  not  seen  fit  be- 
fore to  conquer  them. 

877.  Has  God  then  brought  them  in  at  last 
against  their  ivills  1 

No  ;  but  He  has  "  made  them  willing  in  the  day 
of  his  power."  Ps.  110:  3. 

878.  Is  the  reneiving  poiver  of  the  Holy  Ghost 
necessary  to  our  Regeneration  ? 

It  is.  "  Without  me  ye  can  do  nothing."  Jn.  15  : 
5.  "  Neither  circumcision  availeth  any  thing — but 
a  new  cre<2^io;i."     Gal.  6:  15.  (Original.) 

879.  Is  the  renewing  grace  of  the  Holy  Spirit 
ivithin  the  reach  of  every  man  ? 

Yes  ;  "  If  ye  that  are  evil  know  how  to  give  good 


THEOLOGICAL  CATECHISM  FOR  YOUTH.    121 

gifts  to  your  children,  how  much  more  shall  your 
Heavenly  Father  give  the  Holy  Spirit  to  ticcm  that 
ask  kim?^  Luke  11 :  13. 

880.  Wliat  are  the  four  great  directions  or  requisi- 
tions of  the  sinner^  commanding  his  returnto  God? 

To  repent  of  sin ;  to  believe  in  Jesus  ;  to  make 
a  new  heart ;  and  to  give  his  heart  and  life  to  God. 

881.  Where  and  tvhat  is  the  fourth  requisition? 
Prov.   23  :  26,    "  My   son,  give  me   thy  heart." 

Rom.  6:  13,  "Yield  yourselves  to  God." 

882.  What  is  meant  by  giving  our  hearts  and 
yielding  ourselves  to  God  ? 

It  is,  to  surrender  the  whole  heart,  to  God  ;  for 
Him  to  enter  in,  and  occupy,  and  rule,  and  own  for 
ever :  and  to  surrender  all  we  are  and  have  to  God 
and  his  service  for  evermore. 

883.  How  should  a  sinner  proceed  who  desires  to 
give  his  heart  and  life  to  God  ? 

To  come  d(  wn  into  the  dust  of  humiliation  and 
sorrow  for  s5n  and  with  uplifted  eye,  trusting  in  the 
strength  of  God  alone,  enter  into  solemn  covenant, 
and  cry :  Lord,  by  thy  help  I  yield,  I  yield  my 
heart,  myself,  my  life,  my  all  to  Thee,  and  thy  ser- 
vice ;  to  be  no  more  my  own.  but  thine  only,  and 
thine  for  ever. 

"  Welcome,  blessed  God  and  Saviour, 
Welcome  to  this  heart  of  mine  ;" 
Now  I  make  a  full  surrender, 
Every  power  and  thought  be  thme : 
Thine  entirely,  to  eternal  ages  thine." 

884.  Is  there  any  difference  bctuxen  thus  giving 
up  the  heart  and  life  'to  God,  and  making  to  our- 
selves a  neiv  Iteart^  and  repenting  or  turning  from 
sin  to  God  ? 

11 


122    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

None,  essentially  ;  yet  it  is  the  most  brief  and  ob- 
vious way  of  putting  both  these  into  practice. 

885  How  soon  ouglit  every  sinner  thus  to  yield 
his  heart  and  life  to  God  ? 

Immediately. 

886.  Have  you  ever  done  it  yet  ? 

887.  Why  have  you  not  ? 

888.  Is  tJiis  the  very  ivay  to  go  out  and  meet  the 
Bridegroom ;  and  to  meet  Regenerating  grace  1 
Mat.  25  :  6. 

It  is.  "  Return  unto  me,  and  I  will  return  unto 
you."     Mai  3:7. 

889.  Is  it  not  infinitely  dangerous  to  imt  off  for 
a  day  or  an  hour  thus  making  our  ijeace  ifith  God? 

It  is.  "  Thou  knowest'not  what  a  day  may  bring 
forth." 

890.  But  ivhat  shall  the  sinner  do,  ivho  feels  the 
weakness  of  his  alienated  hearty  for  so  great  a.  ivork  1 

"  Let  him  take  hold  of  my  strength,  thsct  he  may- 
make  peace  with  me,  and  he  shall  make  peace  with 
me."     Isa.  27:5. 

891.  mdch  are  some  of  the  best  evidences  of  Re- 
generation, and  of  our  having  s;iven  our  hearts  to 

God? 

The  first  is  that  of  love  to  God,  above  every  oth- 
er, and  all  other  objects.  -  He  that  loveth  is  born 
of  God  :  " — '■  Lovest  thou  me  more  than  these  ?  " 
1.  Jn.  4:  3.  Jn.  21:  15.  "If  any  man  hate  not 
father  and  mother,  and  wife  and  children,  and  breth- 
ren and  sisters,  yea.  and  his  own  life  also,  he  can- 
not be  my  disciple."  Luke  14  :  26. 

892.  But  doss  Christ  mean  that  we  ought  to  hate 
our  dearest  friends^  and  our  oivn  life  cdso  ? 


THEOLOGICAL  CATECHISM  FOR  YOUTH.    123 

No;  but  tliat  we  must  love  God  so  much  more 
than  all  other  objects,  as  to  make  our  love  to  them 
appear  like  hatred  in  comparison. 

893.  Hoiv  shall  ice  apply  this  test  ? 

If  we  love  God  above  all  other  objects,  we  shall 
prefer  the  society,  the  books,  the  conversation,  the 
enjoyments  and  employments  which  God  prefers  to 
all  others  ;  therefore  the  questions  to  our  own  hearts 
will  be,  Whom  do  I  love  most ;  Self  or  God  ? 
Whose  will  do  I  prefer ;  His  or  my  own  ?  Which 
stand  highest  in  my  thoughts,  affections  and  pur- 
suits ;  my  own  gain,  glory,  pleasure,  or  the,  cause 
and  kingdom  and  glory  of  God  ?  Which  kind  of 
company,  conversation,  employment,  and  enjoy- 
ment do  I  prefer ;  those  of  an  earthly,  or  those  of 
a  heavenly  character?  Whereis  my  highest  enjoy- 
ment? in  God,  or  in  the  world?  and  what  is  my 
greatest  grief;  my  sins,  or  my  misfortunes  ? 

894.  What  is  the  second  great  evidence  ? 
Faith  in  the  Lord  Jesus  Christ. 

895.  Hoiv  shall  ice  apply  this  test  ? 

'"  In  the  questions,  Can  I,  with  a  deep  sense  and 
hatred  of  my  sins,  so  rest  on  Christ's  atoning  blood 
for  pardon,  his  righteousness  for  acceptance,  and  his 
invitations  and  promises  to  all  who  come  and  trust 
Him,  as  to  feel  safe  and  happy  in  the  view  of  every 
affliction:  yea,  and  of  death  itself,  and  judgment, 
and  eternity? 

896.  Wliat  is  the  third  great  evidence  of  Regene- 
ration ? 

A  holy  life  ;  or  loving  and  keeping  the  command- 
ments of  God  "  He  that  hath  my  commandments 
and  keepeth  them,  he  it  is  that  loveth  me."  "  Not 
every  one  that  saith  unto  me,  Lord,  Lord,  but  he 


124    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

that  doeth  the  will  of  my  Father  that  is  in  heaven." 
Matt.  7:  21.  Jn.  14:  27.  "I  love  thy  commands 
above  gold,"     Ps.  119:  127. 

897.  What  is  the  fourth  great  evidence  ? 
Submission  to  the  will  of  Grod. 

898.  What  do  you  mean  by  submission  ?  "  Hav- 
ing no  ivill  of  our  own^''  or.  "  having  our  luills 
swallowed  up  in  the  ivill  of  God  .^" 

No ;  there  is  no  such  thing  in  earth  or  heaven  as 
creatures  having  no  will  of  their  own.  Christ  had 
a  will  of  his  own,  when  he  said  on  the  cross,  "  If  it  be 
possible,  let  this  cup  pass  from  me."  Also,  when 
he  said,  "  Not  my  will,  but  thine  be  done." 

899.  171  what  tfien  does  it  consist  ? 

In  preferring  God's  will  to  our  own  ;  and  when 
they  come  in  collision,  saying  cheerfully  and  by  pre- 
ference, as  Christ  did  upon  the  cross,  "  Not  my  will, 
but  thine  be  done."     Luke  22  :  42. 

900.  Hoiv  then  shall  ive  apply  this  test  ? 

In  questions  like  these  :  Do  we,  in  view  of  the 
deepest  sorrows  of  life,  or  the  death  of  our  dearest 
friends,  or  ourselves,  say,  and  say  with  calm  and 
peaceful  hearts,  not  my  will,  but  thine  be  done  ? 

90 1.  What  is  the  fifth  evidence  of  the  genuineness 
of  our  piety  ? 

The  fact  that  it  is  enduring  in  its  very  nature. 
"  We  are  made  partakers  of  Christ  if  we  hold  the 
beginning  of  our  confidence  steadfast  to  the  end." 
Of  course,  if  our  confidence  is  not  of  the  kind  that 
holds  steadfast  to  the  end,  then  we  are  not  Chris- 
tians, not  partakers  of  Christ  at  all.  Again  : — 
"  Whose  house  are  we,  if  we  hold  fast  the  confidence 
and  rejoicing  of  hope  steadfast  to  the  end."  And 
of  course  we  are  not  of  Christ's  house,  not  of  his 


THEOLOGICAL  CATECHISM  FOR  YOUTH.    125 

people, 'unless  we  have  a  hope  that  endureth  to  the 
end.     Heb.  3:   14,  16. 

902.  Have  ice  any  other  assurance  that  all  true 
Christians  ivill  hold  fast  unto  the  end  ? 

Yes  :  we  have  the  promise  of  Him  who  cannot 
lie,  saying  that  He  who  hath  begun  a  good  work  in 
you  will  perform  it  until  the  day  of  Jesus  Christ. 
"My  sheep  hear  my  voice,  and  I  know  them,  and 
they  follow  me  :  and  I  give  unto  them  eternal  life  ; 
and  they  sliall  never  perish^  neither  shall  any 
pluck  them  out  of  my  hand.^'  Phil.  1  :  6.  Jn.  10  : 
28. 

903.  But  do  not  many  professors  of  religion  give 
up  all^  and  go  hick  to  the  world  ? 

Yes  ;  but  ••  they  went  out  from  us  because  they 
were  not  of  us  ;  for  if  they  had  been  of  us,  they 
would  no  doubt  have  continued  with  us  ;  but  they 
went  out,  that  they  might  be  made  manifest  that 
they  were  not  all  of  us."     1  Jn.  2:  19. 

904.  Is  the  salvation  of  tlie  Christian  made  cer- 
tain^ irrespective  of  any  actioyi  or  caution  of  his  own? 

No;  but  '•  he  must  be  faithful  unto  death,  that 
Christ  may  give  him  a  crown  of  life."  -  He  must 
hold  fast  that  he  hath,  that  no  man  take  his  crown." 
Rev.  2:  10  ;  3:11.  The  Christian  oniist  persevere^ 
or  the  doctrine  of  perseverance  falls. 

905.  But  how  do  you  know  lie  will  -persevere  ? 
Because    '•  He  that  begun  a  good  work  in  them 

will  perform  it  until  the  day  of  Jesus  Christ." — 
Phil.  1:6;  and  "  The  Lord  upholdeth  him  with 
his  hand  "  Ps.  37  :  24. 

906.  Does  the  certainty  of  an  event  render  means 
to  its  attainment  unnecessary! 

No;  for  Paul  said,  "  Except  these  abide  in  the 
11* 


126    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

ship  ye  cannot  be  saved,"  thougli  an  angel  had  be- 
fore assured  them  that  they  all  should  be.  Acts 
27:  31.  And  although  the  salvation  of  the  Chris- 
tian is  as  certain  as  that  of  the  men  on  board  that 
vessel,  yet  he  can  no  more  be  saved  than  they  could, 
without  using  the  means  of  salvation. 

907.  Does  the  doctrine  of  the  Saint's  Perseverance 
then  tend  to  sloth ^  and  inaction^  and  to  supersede  the 
use  of  means  ? 

No;  no  more  than  did  Paul's  doctrine,  in  the  case 
of  his  shipmates. 

908.  Is  Assurance  attainable  in  this  life  ? 

Yes,  the  full  assurance  of  Understanding ;  the 
full  assurance  of  Faith,  and  the  full  assurance  of 
Hope,  are  all  represented  as  our  duty.  Col.  2 :  2. 
Heb.  6:  2,  and  10:  2. 

909.  What  do  you  mean  by  the  full  assurance  of 
Under  St  aiuliiig  ? 

A  full  confidence  that  we  understand  Grod's  truth 
and  love  it. 

9  J  0.  What  by  the  full  assurance  of  Faith  ? 

A  sweot  confidence  in  Christ's  truth  and  power 
and  willingness  to  save  ;  and  of  our  acceptance  with 
Him  as  our  Saviour  and  our  Grod 

911-  What  by  the  full  assurance  of  Hope  1 

An  unwavering  confidence  of  a  glorious  Immor- 
tality through  the  merits  of  Christ  as  the  founda- 
tion ;  and  of  our  acceptance  of  Him  as  the  means. 

912.  Have  you  the  assurance,  either  of  TJnder- 
standing,  Faith,  or  Hope  ? 

913.  Is  it  not  on  the  contrary  more  probable,  from 
all  you  know  of  yourself^  and  tlie  ivay  you  have 


THEOLOGICAL  CATECHISM  FOR  YOUTH.    127 

treated  God  and  his  religion  hitlierto^  that  you  will 
be  lost  ? 

9 1 4.  Can  you  live  in  such  a  state  and  reflect  on 
your  condition  without  distress  ? 

915.  Why  do  you  conti?iue  i?i  such  a  state  any 
longer  ? 

916.  How  can  a  fidl  assurance  of  Under  stand- 
ings Faith,  and  Hope  he  attained  ? 

By  diligence  in  every  duty  ;  and  growth  in  every 
grace.  "  Grive  diligence  to  make  your  calling  and 
election  sure."     2  Pet.  1 :  10,  and  3  :  18. 

917.  What  do  you  meanly 

GR  O  WTH  IN  GRA  CE  ? 

Advancing  in  holiness. 

918.  How  is  a  Christian  to  grow  in  grace  ? 

By  a  diligent  improvement  of  all  the  means  of 
grace  ;  and  of  all  the  proffered  aid  of  the  Spirit  for 
his  sanctification. 

919.  What  is  Sanctification  ? 

The  progressive  worth  of  purifying  the  soul  and 
preparing  it  for  heaven. 

920.  By  whom  is  it  effected  ? 

"Sanctified  by  the  Holy  Ghost."    Rom.  15:  16. 

921.  Is  man  also  active  in  this  great  work  ? 
Yes;  "  Ye  have  purified  your  souls  in  obeying 

the  truth  through  the  Spirit."  1  Pet.  1:2.  '•  He 
that  hath  this  hope  in  him  purifieth  himself,  even 
as  He  is  pure."   1  Jn.  3 :  3. 

922.  JVluLt  are  the  means  of  Sanctification  ? 


128    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

All  the  Providences  of  God,  and  all  the  means  of 
Grace. 

923.  What  2^^'oof  that  God  has  appointed  his 
Providences  for  the  souVs  sanctification  ? 

''  The  Lord  thy  God  hath  led  thee  these  forty 
years  in  the  wilderness,  to  humble  thee,  and  to 
prove  thee,  and  to  know  what  was  in  thy  heart." 
Deut.  8:2. 

924.  Have  ive  any  specific  declaration  that  these 
merciful  Providences  are  designed  for  our  sanctifi- 
cation ? 

Yes  ;  "  The  goodness  of  God  leadeth  thee  to  Re- 
pentance." Eom.  2:  14. 

925.  Any  that  afflictions  are  so  intended? 

Yes  ;  we  have  had  fathers  of  our  flesh  who  correct- 
ed us  after  their  own  pleasure  ;  "  He  for  our  pro- 
fit, that  we  might  be  partakers  of  his  holiness." 
Heb.  12:  10. 

926.  Are  mercies  wi7ini?ig,  or  afflictions  driving 
you  to  God  ?  or  are  you  gr owing  harder  under 
both  ? 

927.  What  are  the 

WIEANS  OF  GRACE? 

God's  Word  and  Providences ;  his  Church  and 
its  Ordinances  :  Watchfulness  ;  Prayer ;  and  Dili- 
gence in  every  duty. 

928.  What  j^roof  that  the  ivord  of  God  is  de- 
signed as  a  means  of  Grace^  arid  of  Sanctification  ? 

"  Sanctify  them  through  thy  truth,  thy  word  is 
truth."  Jn.  17:  17. 

929.  Is  the  word  of  God  a  means  of  Regenera- 
tion ? 


THEOLOGICAL  CATECHISM  FOR  YOUTH.    129 

Yes  ;  "  The  word  of  the  Lord  is  perfect,  convert- 
ing the  S3ul."  "  Born  again,  not  of  corruptible  seed, 
but  of  incorruptible,  by  the  word  of  God."  Ps. 
19:7.   1  Pet.  1 :  23. 

930.  How  does  it  become  the  means  ? 

The  transforming  power  of  the  Spirit  on  the 
heart  renders  God's  character  and  claims,  and 
Christ  and  his  salvation,  the  motives  that  win  the 
soul ;  and  all  these  motives  the  word  of  God  pre- 
sents to  the  mind. 

931.  WJicit  proof  that  tJie  icord  of  God  is  the 
means  of  Sanctification  ? 

"  Sanctify  them  through  thy  truth  :  thy  word  is 
truth  ;  "  and  again,  "  Ye  have  purified  your  souls  in 
obeying  the  truth  through  the  Spirit."  Jn.  17:  17. 
1  Pet.  1 :  22. 

932.  In  ivhat  way  does  the  word  avail  to  our 
Sanctification  ! 

By  pouring  light,  pressing  motive,  and  serving  as 
the  medium  of  the  agency  of  the  Spirit  of  God  up- 
on the  mind. 

933.  Hoiv  is  tJie  word  of  God  brought  before  tlie 
mind  ? 

By  Reading  and  Preaching. 

934.  What  proof  that  the  reading  of  the  Scrip- 
tures tends  to  conversion  and  sanctification  ? 

'•  The  Bereans  were  more  noble  than  those  in 
Thessalonica,  in  that  they  searched  the  Scriptures 
daily  ;  and  therefore  many  of  them  believed." 
Acts  17:  11,  12. 

935.  WJiat  jyr oof  that  the  preaching  of  the  word 
is  a  means  of  Sanctification  ? 

'•It  hath  pleased  God,  by  the  foolishness  of 
preaching,  to  save  them  that  believe."   1  Cor.  1:21. 


130    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

936.  What  theji  must  we  think  of  those  ivho  des- 
pise or  neglect  the  preaching  of  the  Gospel  ivheii 
brought  ivitJiin  their  reach  1 

They  ''  reject  the  counsel  of  God  against  them- 
selves :"  and  exclude  themselves  from  Eternal 
Life.  Luke  7:30. 

937.  How  ought  ive  to  feel  and  act  towards  the 
ivord  of  God^  tliat  it  may  become  a  means  of  grace 
and  of  grdivth  in  grace^  and  scdvation  to  our  souls  ? 

"  As  new-born  babes,  desire  the  sincere,  milk  of 
the  word,  that  we  may  grow  thereby ;"  and  we  must 
pray  over,  read,  study,  hear,  understand,  believe 
and  love  it ;  and  above  all  "  Be  doers  of  the  word 
and  not  hearers  only."  Jas.  1  :  22. 

938.  Hoiv  often  ought  ive  to  read  the  Bible  1 

At  least  a  chapter  morning  and  evening.  Acts 
27:  11,  12.  "They  searched  the  Scriptures  daily" 
"  Therefore  many  of  them  believed." 

939.  Do  you  search  them  daily  ?  Do  you  pray 
over^  and  love  and  obey  them^  as  the  ivords  of  ever- 
lasting life  ? 

940.  What  is 

THE  CHURCH  OF  GOD? 

God's  covenant  people. 

941.  What  proof  of  thisl 

"  Ye  are  the  children  of  the  covenant  God  made 
with  your  fathers."  "  Come  and  let  us  join  ourselves 
to  the  Lord  in  a  perpetual  covenant  that  shall  not 
be  forgotten."     Acts  3  :  25.     Jer.  50  :  5. 

942.  What  is  the  Visible  Church  ? 

All  those  vfho  are  in  covenant  with  God,  whether 


THEOLOGICAL    CATECHISM    FOR    YOUTH.         131 

real  Christians  or  not.  All  professors  of  religion, 
as  '•  The  Church  in  the  wilderness  ;"  and  "  The 
Church  of  the  Laodiceans."  Rev.  3:14.  Acts  7  : 
38. 

943.  What  is  the  Church  Invisible  ? 

All  true  Christians.  "  The  Church  of  the  iSirst- 
born,  which  are  written  in  heaven."  '•  Christ  is  the 
Head  of  the  Body,  the  Church."  Heb.  12:  23.  Col. 
1 :  18,  24. 

944.  When  teas  the  Church  of  God  first  organ- 
ized, ami  icith  ichoiii  ? 

With  Abraham. 

945.  What  is  tJie  jjroof  of  this  ? 

"  I  will  establish  my  covenant  between  me  and 
thee,  and  thy  seed  after  thee,  in  .their  generations,  for 
an  everlasting  covenant,  to  be  a  God  to  thee  and 
to  thy  seed  after  thee."     Gen.  17:7. 

946.  How  do  you  know  that  the  covenamt  or 
church  organization  estcdilished  loith  Abraham,  is 
still  in  force  ? 

Because  Paul  assures  us  that  "  the  covenant 
which  was  confirmed  before  of  God  in  Christ,  the 
law,  which  was  four  hundred  and  thirty  years  after, 
could  not  disannul:"  and  that,  '-if  we  be  Christ's, 
then  are  we  Abraham's  seed,  and  heirs  according 
to  the  promise."  And  the  promise  was  to  be  a  God 
to  Abraham  and  his  seed  after  him,  in  their  genera- 
tions, for  an  everlasting  covenant.  And  further, 
that  the  Gentiles,  who  are  "  the  wild  olive-tree,  are 
grafted  into  the  good  olive-tree."     Rom.  11. 

947.  Wluit  is  meant  hy  the  good  olive-tree  ? 
The  church,  or  covenant  of  God  with  his  people  ; 

and  all  the  ordinances  and  blessings  that  covenant 
contains. 


132         THEOLOGICAL    CATECHISM   FOR    YOUTH. 

948.  Holo  does  the  Church  of  God  become  a 
mectns  of  grace  to  the  soul? 

By  its  instruction,  supervision,  and  sacraments. 

949.  Hoiv  onany  Sacraments  are  there  ? 
Two  ;  Baptism,  and  the  Lord's  Supper. 

950.  What  is  Baptism  ? 

Emblematically  washing  away  sin.  '•  Arise,  and 
be  baptized,  and  wash  away  thy  sins."  Acts  22  :  16. 

951.  But  does  not  Paul  imply ^  Col.  2:  11,  12, 
and  Bom.  6  :  4,  that  Baptism  means  a  moral  cru- 
cifixion^ death  and  burial  to  sin;  and  a  resurrection 
to  a  neiv  life  of  holiness  ?  A7id  if  so,  ivoidd  not  that 
contradict  th,e  definition  above  given  ? 

No;  the  Bible  does  not  contradict  itself;  and  a 
death  to  sin  and  a  new  life  to  holiness  are  not  at 
all  different  from  being  washed  from  sin,  and  made 
morally  clean  or  holy. 

952.  What  proof  that  Baptism  is  intended  as  a 
means  of  sanctification  ? 

"  Christ  loved  the  church  and  gave  himself  for 
it,  that  he  might  sanctify  and  cleanse  it  with  the 
washing  of  water  by  the  word."     Eph.  5  :  25.  26. 

953.  But  hoiv  does  it  become  a  means  ? 
Covenanting    either   ourselves  or  our  children 

away  to  God,  is  drawing  nearer  to  the  Most  High 
than  in  any  other  transaction  in  this  world  ;  espe- 
cially in  connection  with  those  solemn  duties  to 
which  we  therein  bind  ourselves  to  God  in  the  bap- 
tismal covenant. 

954.  What  is  the  Lord's  Supper  ? 

A  memorial  of  Christ's  death  and  a  renewal  of 
our  covenant  engagement  to  be  the  Lord's. 

955.  What  proof  of  its  being  a  memorial  ? 


THEOLOGICAL  CATECHISM  FOR.  YOUTH.    133 

"  This  do  in  remembrance  of  me."   1  Cor,  11 :  24. 

956.  IV/iat  evidence  of  its  being  a  renewal  of  the 
covenant  bctiveen  Christ  and  our  souls  ? 

"  This  cup  is  the  new  covenant  in  my  blood."  1 
Cor.  11:  25.     (Original.) 

957.  What  things  are  prerequisite  to  an  accepta- 
ble approach  to  tlie  LorcVs  table  ? 

Knowledge, Penitence,  Faith,  Love  and  Grratitude. 

958.  What  Knowledge  is  necessary  1 
Knowledge   -  to   discern   the   Lord's  body ;"  or 

to  understand  the  nature  and  design  of  the  ordi- 
nance. 

959.  What  do  you  mean  by  Penitence  1  and  ivhy 
is  it  i?idispe?isable  ? 

True  Penitence  implies  godly  sorrow,  and  hatred 
of  sin  :  with  solemn  purpose  and  prayer  for  entire 
deliverance. 

960.  Why  is  the  spirit  of  Penitence  necessary  ? 

Because  coming  to  the  cross  with  a  heart  insensi- 
ble to  sin,  or  still  in  love  with  it,  would  be  a  mock- 
ery of  the  ordinance,  and  a  provocation  to  the  Most 
High. 

961.  Why  is  Faith  a  jjrerequisiie  ? 

Because  coming  to  partake  of  the  memorials  of  a 
Saviour  crucified  for  us,  and  yet  with  no  confidence 
in  Him,  or  trust  in  His  atoning  blood,  would  be  a 
contradiction  to  the  very  nature  and  design  of  the 
ordinance, 

962.  Why  is  Love  a  necessary  p)reparation  ? 
Because  the  communion  table  is  no  place  for  his 

enemies ;  but  a  scene,  which,  above  all  otherS;  de- 
mands our  love. 

963.f  Why  is  Gratitude  necet^My^ 

12 


134    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

Because  ingratitude,  when  approaching  the  me- 
morials of  the  greatest  and  most  costly  favor  ever 
shown  in  the  universe,  indicates  a  heart  that  has 
"no  part  nor  lot  in  this  matter." 

964.  Does  God  regard  it  as  loicked  to  comeivitli' 
out  a  suitable  preparation  of  mind  1 

Yes ;  for  "  He  that  eateth  and  drinketh  unwor- 
thily, eateth  and  drinketh  judgment  to  himself" 
1  Cor.  11:  29. 

965.  What  is  it  to  eat  and  drink  univorthily  ? 

To  eat  and  drink  in  a  profane  or  irreverent  man- 
ner ;  or  while  indulging  in  habits  of  known  sin. 
The  Corinthians  did  it  by  making  the  communion 
a  scene  of  feasting  and  intoxication  ;  "One  is  hun- 
gry, and  another  drunken."   I  Cor,  11  :  21. 

966.  Did  they  eat  and  drink  judgment  to  them- 
selves ?  ayid  ifso^  what  judgment  ? 

They  did  ;  and  the  judgments  Grod  sent  were 
disease  and  death,  "  For  this  cause  many  are  weak 
and  sickly  among  you,  and  many  sleep  :  "  i.  e.,  the 
sleep  of  death.   1  Cor.  11:30. 

967.  Do  all  eat  and  drijik  unworthily  ivho  feel 
their  oivn  umvorthiness  ? 

No ;  but  those  who  most  deeply  feel  their  own 
unworthiness,  are  generally  the  most  proper  per- 
sons to  come;  and  without  a  sense  of  unworthiness, 
no  one  ought  to  come. 

968.  Is  it  always  Oj  sin  tostayaivay  from  the  ta- 
ble of  Christ  ? 

Yes ;  and  always  a  sin  to  come  wickedly. 

969.  If  a  loerson  have  doubts  of  his  own  piety ^  but 
no  doubts  as  to  Ids  desiring  to  obey  every  command 
of  God,  ought  he  to  cojne,  or  to  stay  away  ? 

He  ought  to  come  without  hesitation  ;  for  this  is 


THEOLOGICAL  CATECHISM  FOR  YOUTH.    135 

one  of  God's  express  commands  :  and  he  must  obey 
this  as  well  as  any  other ;  for  should  he  keep  the 
whole  law  and  yet  offend  in  one  point  he  would  be 
guilty  of  all.  Jas.  2:  10. 

970.  What  otJier  special  duties  did  Christ  enjoin 
on  his  disciples  as  all  imjoortant  to  growth  of  grace  1 

Watchfulness  and  Prayer.  "  Watch  and  pray 
that  ye  enter  not  into  temptation."  Matt.  26 :  41. 

97 1 .  From  how  maiiy  scources  may  temptations  he 
feared  7 

From  the  Heart,  the  World,  and  Satan;  for  the 
devil  goeth  about  like  a  roaring  lion,  seeking  whom 
he  may  devour.   I  Pet.  5  :  8. 

972.  Fram  ivhich  of  the  three  is  the  greatest  dan- 
ger  to  be  apprelmnded  ? 

From  the  vjicked  heart;  neither  of  the  others 
could  harm  us,  unless  we  yielded  them  a  place  in 
our  hearts. 

973.  Ho2v  do  you  prove  that  ? 

Neither  the  world  nor  Satan  succeeded  to  draw 
Christ  into  sin,  because  he  would  yield  no  room  in 
his  heart  for  their  temptations. 

974.  Wliich  has  the  most  important  inte^'ests  to 
guard,  he  who  is  set  to  icatchfor  the  life  of  a  City^ 
of  an  Empire,  or  of  a  Soul  % 

The  Soul  is  an  infinitely  more  important  inter- 
est than  a  City,  an  Empire,  or  a  World. 

975.  Do  you  watch  for  your  soul,  as  if  you  felt 
its  value  ;  keeping  the  door  of  your  heart  carefully 
closed  against  the  temptations  of  Satan  and  a  ivick- 
ed  icorld  ? 

976.  And  do  you  pray  as  well  as  watch  against 
every  sin  ? 


1B6    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

977.  JV/iy  is  there  any  necessity  for  2^Tayer  ? 
Because  God  has  commanded  it ;  and  made  it  the 

channel  through  which  all  the  blessings  he  has  to 
bestow  on  the  world  must  descend. 

978.  Of  hoiv  many  principal  parts  does  prayer 
consist  ? 

Four ;  Adoration,  Thanksgiving,  Confession,  and 
Petition. 

979.  What  do  you  mean  by  Adoration  1 
Pouring  forth  our  hearts  in  deepest  reverence 

and  awe  ;  in  view  of  the  infinite  greatness  and  glo- 
ry of  Grod,  and  of  our  guiltiness  and  insignificancy 
in  his  sight. 

980.  Why  place  Adoration  first  1 

Because  Christ  does  in  the  Lord's  Prayer,  "  Hal- 
lowed be  thy  name  ;  "  and  because  we  ought  first  of 
all  to  obtain  suitable  views  of  the  greatness  of  that 
Being  we  address ;  and  to  address  Him  with  that 
reverence  which  He  demands,  and  which  so  Grreat 
a  Being  is  so  adapted  to  inspire. 

981.  Have  you  any  other  Scripture  examples  of 
Adoration  besides  that  in  the  Lord's  Prayer  ? 

Yes,  many.  The  seraphim  before  the  throne 
cry,  ■'  Holy,  Holy,  Holy  is  the  Lord  of  Hosts  ;  the 
whole  earth  is  full  of  his  glory."  "And  every  crea- 
ture which  is  in  heaven,  and  on  the  earth,  and  un- 
der the  earth,  and  such  as  are  in  the  sea,  heard  I 
saying,  Blessing,  and  honor,  and  glory,  and  pow- 
er be  unto  Him  that  sitteth  upon  the  throne,  and 
unto  the  Lamb  forever."  See  Isa  6  :  3.  Bev.  4:8; 
and  5:  11,  13;  and  7:11,  12. 

982  Does  your  heart  ever  expand  and  your  lips 
ever  break  out  in  such  strains  of  exalted  adoration  ? 


THEOLOGICAL    CATECHISM   FOR    YOUTH.         137 

983.  Can  you  ever  enter  Iwaven  witJwut  a  heart 
to  j 0171  in  their  ivorsliip  ? 

984.  What  is  the  second  part  of  prayer  ? 
Thanksgiving. 

985.  What  is  the  Scripture  direction  as  to  thanks- 
giving ? 

Giving  thanks  to  God  alivays^  for  all  things. — 
Eph.  5  :  20. 

986.  How  near  do  you  come  to  this  ? 

987.  How  do  the  number  and  greatness  of  your 
thanks  compare  ivith  the  number  and  greatness  of 
the  mercies  you  receive  at  God^s  hand  ? 

988.  What  is  the  third  part  of  prayer  ? 
Confession. 

989.  What  is  tJie  Scripture  rule  for  Confession  ? 

Every  tongue  shall  confess  to  God.  "If  we  con- 
fess our  sins,  He  is  faithful  and  just  to  forgive  us 
our  sins."     Rom.  14:  11.     1  Jn.  1  :  9. 

990.  Is  Confession  of  itself  sufficient  ? 

No :  "  but  whoso  confesseth  and  forsaketh  sin  shall 
find  mercy."     Prov.  28:13. 

99 1 .  Is  the  practice  of  co7ifessing  to  the  priest  re- 
quired in  Scripture  ? 

No  more  than  for  the  priest  to  confess  to  the 
people ;  for  the  Bible  law  is,  "  Confess  your  faults 
one  to  another."     Jas.  5  :   16. 

992.  What  is  tlie  use  of  Confession  either  to  God 
01'  man  ? 

To  lead  our  eyes  to  our  own  sins,  to  bewail  them, 
and  to  watch  and  pray,  and  strive  against  them  in 
time  to  come. 

993.  Do  you  confess  daily  ^  and  feel  that  you  have 
much  daily  to  confess  ? 

12* 


138    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

994.  Are  you  ready  to  forsake  as  to  confess 
sinl 

995.  T>o  you  ever  confess,  ivitJiout  much  grief  for 
the  past^  or  much  resolve  for  the  future  ? 

996.  What  is  the  fourth  j^art  of  Prayer? 
Petition. 

997.  What  are  the  Scripture  rec^uirements  and 
promises  on  this  subject  ? 

'■  xVsk  and  it  shall  be  given  you  ;  seek  and  ye  shall 
find ;  knock  and  it  shall  be  opened  unto  you  ;  for 
every  one  that  asketh  receiveth ;  and  he  that  seek- 
eth,  findeth;  and  to  him  that  knocketh  it  shall  be 
opened."  "  Whatsoever  we  ask  we  receive  of  him." 
Matt.  7  :  7,  8.      1  Jn.  3  :  22. 

998.  Does  that  "mean  that  God  grants  every  peti- 
tion^ ivhatever  be  the  thing  requested^  or  whatever 
the  spirit  in  lohich  the  p)etition  is  made  ? 

No  ;  there  is  no  promise  unless  the  prayer  be 
right,  both  as  to  the  things  sought,  and  the  spirit 
and  the  time  of  seeking  them. 

999.  What  then  is  the  rule  as  to  the  matter  of 
the  prayer^  or  the  things  sought  for  ? 

We  must  ask  for  things  agreeable  to  God  to 
give,  or  we  have  no  promise  of  receiving.  "  Yf  hat 
man  is  there  of  you  whom  if  his  son  ask  bread,  will 
he  give  him  a  stone  ?  or  if  he  ask  a  fish  will  he  give 
him  a  serpent?"  But  "if  we  ask  any  thing  accord- 
ing to  his  will,  he  heareth  us."  "  Ye  ask  and  re- 
ceive not,  because  ye  ask  amiss,  that  ye  may  con- 
sume it  upon  your  lusts."  Matt.  7:  9,  10.  1  Jn. 
5:  4.     Jas.  4:  3. 

1000.  What  is  meant  by  asking  that  ive  may 
consume  it  upon  our  lusts  ? 

Asking  for  any  thing  to  promote  our  own  plea- 


THEOLOGICAL  CATECHISM  FOR  YOUTH.    139 

sure,  gain  or  glory,  regardless  of  the  will  and  the 
glory  of  God. 

1001.  WJ tat  is  requisite  to  acceptable  lor ay cr.  as 
to  its  spirit  ? 

First  of  all,  we  must  come  with  the  spirit  oUove, 
the  Abba  Father  spirit  of  a  child,  and  say,  as  Jesus 
taught  us,  "  Our  Father.''     Matt.  6 :  9. 

1002.  What  is  the  second  grand  requisite  ? 
The  spirit  oi  humiliation  and  penitence  for  sin. 

Like  Ezra,  when  he  cried,  '•  0  my  God,  I  am 
ashamed,  and  blush  to  lift  up  my  face  to  thee,  my 
God ;  for  our  iniquities  are  increased  over  our  head, 
and  our  trespass  is  grown  up  unto  the  heavens." 
Or  like  the  Publican,  who  durst  not  so  much  as 
lift  up  his  eyes  to  heaven,  but  smote  upon  his 
breast,  crying.  God  be  merciful  to  me  a  sinner. 
Then  like  him  shall  we  find  mercy. 

1003.  What  is  tlie  third  great  requisite? 
Faith.    "Whatsoever  ye  ask  in  prayer,  helievingj 

ye  shall  receive."  "  \Yithout  faith  it  is  impossible  to 
please  him ;  for  he  that  cometh  to  God  must  come 
believing  that  he  is,  and  that  he  is  a  rewarder  of  them 
that  diligently  seek  him."  Matt.  21  :  22.  Heb. 
11:6. 

1004.  What  is  the  fourth  requisite? 

That  we  ask  all  in  the  name  of  Christ.  "  If  ye 
ask  any  thing  in  my  name.  I  will  do  it."  Ju.  14: 
14. 

1005.  How  are  we  to  ask  hi  Christ's  name  ? 

As  a  pauper  would  a  banker  for  money ;  not 
in  his  own  name,  but  in  the  name  and  with  the 
check  of  a  wealthy  friend.  So  must  we  come  to 
God,  feeling  that  we  are  poor  and  guilty,  with  no 


140    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

right  and  no  claim  to  any  good,  in  ourselves  ;  ask- 
ing nothing  in  our  own  name,  but  all  in  the  name, 
and  alone  on  account  of  the  merits  of  Christ. 

1006.  What  is  the  fifth  great  requisite  ? 
Importunity.     '' Because  of  his  importunity  he 

will  arise  and  give  him  as  many  as  he  needeth." 
"  Ye  shall  seek  me  and  find  me,  when  ye  search 
for  me  with  all  your  heart. ^^  Luke  11:8.  Jer. 
29:   13. 

1007.  What  is  the  sixth  requisite? 
Perseverance.     "  There  wrestled  with  him  a  man 

till  the  breaking  of  the  day ;  and  he  said,  Let  me  go, 
for  the  day  breaketh ;  aud  he  said,  I  will  not  let 
thee  go.  except  thou  bless  me."     Gen.  32  :  24,  26. 

1008.  Wliat  is  the  seventh  requisite  to  the  right 
spirit  of  'p'^'ayer  ? 

Submission.  We  may  say,  with  Christ,  "  If  it 
be  possible  let  this  cup  pass  from  me  ;"  but  we  must 
close  all  with  Christ's  own  conclusion,  "  Neverthe- 
less, not  as  /  will,  but  as  thoit  wilt ;"  not  my  will^ 
but  thine  be  done.     Matt.  26 :  39.     Luke  22  :  42. 

1009.  What  is  the  eighth  requisite? 

That  our  conduct  be  consistent  with  our  prayers. 
"  Not  every  one  that  saith  unto  me,  Lord,  Lord^ 
but  he  that  doeth  the  will  of  my  Father  who  is  in 
heaven."  "  He  that  turneth  away  his  ear  from 
hearing  the  law,  even  his  prayer  shall  be  abomina- 
tion."    Matt.  7 :  21,  46.     Prov.  28  :  9. 

1010.  Does  God  ever  hear  the  prayers  of  a  sin- 
ner., or  of  one  who  prays  without  the  right  spirit? 

Yes  ;  He  sometimes  hears  the  cry  of  distress,  al- 
though not  offered  with  the  spirit  of  piety.  He 
heard  and  respited  Ahab,  though  one  of  the  most 


THEOLOGICAL  CATECHISM  FOR.  YOUTH.    141 

wicked  of  men.     And  he  hears  the  young  ravens 
which  cry.      1  Kgs.  21  :  29.     Ps.  147 :  9. 

1011.  Do  you  refrain  from  prayer  from  lack  of 
tlie  right  spirit  ? 

1012.  Tlliic/i  will  be  the  more  likely  way  to  ob- 
tain tJie  right  spirit,  going  to  God  to  seek  it, 
or  staying  away  from  God  entirely,  and  %n  viola- 
tion of  His  command  to  come  ? 

1013.  To  which  of  the  three  Persons  of  tJie  Trini- 
ty is  prayer  ordinarily  to  be  addressed  ? 

G-enerally  to  the  .Father.  "  When  ye  pray,  say, 
Our  Father^  "  Whatsoever  ye  shall  ask  the  Fa- 
ther in  my  name,  he  will  give  it  you."  Luke  11:2. 
Jn.  16:  20. 

1014.  What  help  do  we  need  in  p)rayer  to  enable 
us  to  iway  aright  ? 

The  aid  of  the  Spirit.  "  The  Spirit  helpeth  our 
infirmities  ;  for  we  know  not  what  we  should  pray 
for  as  we  ousht ;  but  the  Spirit  maketh  intercession 
for  us."     Rom.  8  :  26. 

1015.  Hoiv  could  you  briefly  express  the  ivay  of 
access  to  God  ? 

Throush  the  Son  ;  by  the  Spirit ;  to  the  Father. 
Eph.  2:11. 

1016.  Has  that  way  become  a  plain  and  beaten 
path  to  you  ? 

1017.  How  frequent  shoidd  he  our  stated  times  or 
seasons  of  prayer  ? 

The  soul  needs  food  as  often  as  the  body  does. 
"  Evening,  morning,  and  at  noon  will  I  pray."  Ps. 
55:  17.     Also  Dan.  6:  13. 

1018.  WJiat  is  virtually  the  prayer  of  careless  im- 
penitent sinners'? 


142  THEOLOGICAL    CATECHISM    FOR    YOUTH. 

"  Thej  say  unto  God,  Depart  from  us,  for  we  de- 
sire not  the  knowledge  of  Thy  ways."  Job.  21  :  14. 

1019.  Does  God  ever  hear  and  ansiver  that 
pi-ayer  ?  and  if  so,  hi  ivhat  way  ? 

First,  by  departing  from  them  Himself,  as  they 
requested :  and  then  by  causing  tJiein  to  depart 
from  Him^  for  ever.  Saul  answered,  I  am  sore  dis- 
tressed, for  God  is  departed  from  me,  and  answer- 
eth  me  no  more."  '•  Then  shall  Christ  say  to  them 
on  his  left  hand,  Depart  from  me,  ye  cursed,  into 
everlasting  fire,  prepared  for  the  devil  and  his  an- 
gels."     1  Sam.  28  :  15.     Matt.  25 :  41. 

1020.  Though  yoitr  lips  do  not^  does  your  heart 
ever  say  to  God,  •'  Dej^artfrom  me ^  for  I  desire  not 
the  hnoivledge  of  thy  ivays .''" 

1021.  What  is  the  final  requisite  to  acceptable 
prayer  1 

That  it  be  made  in  season. 

1 022.  Is  prrayer  ever  made  too  late  ? 

Yes,  "  Then  shall  they  call  upon  me,  but  I  will 
not  answer  ;  they  shall  seek  me  early,  but  they  shall 
not  find  me."  "  Afterwards  came  also  the  other 
virgins,  saying,  Lord,  Lord,  open  unto  us ;  but  he 
answered  and  said.  Verily  I  say  unto  you,  I  know 
you  not."  "  Many  shall  seek  to  enter  in,  and  shall 
not  be  able,  when  once  the  master  of  the  house  hath 
risen  up  and  shut  to  the  door."  Prov.  1  :  28.  Matt. 
25  :  2.     Luke  13  :  24,  25.     (Original.) 

1023.  Is  there  not  danger  that  you  ivill  never  be 
in  earnest  till  it  is  too  late  far  you  to  pray  ? 

1024.  Why  ivill  not  God  hear  the  prrayer  of  the 
soul  after  it  is  cast  off? 

Because  the    day  allotted  for   preparation  has 


THEOLOGICAL    CATECHISM    FOR    YOUTH.         143 

been  sinned  away,  and  the  Saviour  and  Spirit  grieved 
away  for  ever. 

1025.  Are  you  fwt  sinning  aivay  your  clay  of 
grace  now,  and  every  day  grieving  t/ie  Spirit  and 
provoliing  the  Saviour  to  depart  from  you  for  ever  ? 

1026.  What  is  tJie  next  great  direction  of  Christ 
to  inquiring  souls  ? 

Self-denial  and  taking  up  the  cross.  "  If  any 
man  will  come  after  me,  let  him  deny  himself,  and 
take  up  his  cross  daily,  and  follow  me."  Luke  9  :  23. 

1 027.  Is  this  duty  indispensable  ? 

Yes ;  "  Whosoever  doth  not  bear  his  cross  and 
come  after  me,  cannot  be  my  disciple." 

1028.  Wherein  is  self-denial  7iecessary  ? 

In  resisting  the  world,  the  flesh,  and  the  devil  ; 
standing  fast  for  the  truth  and  cause  of  God,  against 
a  scofling  and  persecuting,  world  :  and  in  yielding 
up  our  time,  our  money,  our  friends,  or  ourselves 
for  its  promotion,  whenever  and  wherever  its  in- 
terests demand. 

1029.  What  besides  or  in  conjunction  with  self- 
denial  is  requisite  ? 

Great  energy  and  activity  in  every  duty  that  the 
commands  or  cause  of  God  requires. 

1030.  Whitlier  do  our  duties  callus?  or  where  is 
our  field  of  action  ? 

In  our  hearts,  our  closets,  our  families,  the  pray- 
er meeting,  the  church,  the  state,  and  the  world  • 
wherever  and  to  whatever  the  Word  and  Providence 
of  God  point  out.     "  The  field  is  the  world."  Mat 
13:  38. 

1031.  ^'^^lat  should  be  tJie  great  aim  of  our  ac- 
tions, and  object  of  our  lives  ? 

To  promote  the  glory  of  God  and  t^.e  salvation 


144    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

of  souls,  at  home  and  abroad,  to  the  utmost  ends  of 
the  earth :  to  fulfil  or  to  have  fulfilled  the  com- 
mand, "  GrO  ye  into  all  the  world  and  preach  the 
gospel  to  every  creature."  Mark  16  :  15. 

1032.  What  good  should  we  thereby  accomjjlish  ? 

We  should  obey  and  please  God ;  remove  dark- 
ness and  doubts,  and  bring  joy  to  our  own  souls  ; 
prove  a  blessing  to  our  neighbors ;  and  hasten  the 
millennium  and  the  salvation  of  the  world. 

1033.  Is  it  the  duty  of  all  not  only  to  loractise^ 
hut  to  enjoy  religion  ? 

Yes ;  "  Rejoice  in  the  Lord  always  ;  and  again  I 
say,  rejoice."  Phil.  4 :  4. 

1034.  Have  we  any  right  to  any  joy  if  we  have 
no  religion^  and  are  still  the  enemies  of  God  ? 

No,  none  at  all ;  for  Christ  says  to  such,  "  AVo  to 
you  that  laugh  now,  for  ye  shall  mourn  and  weep." 
"  Let  your  laughter  be  turned  to  mourning,  and 
your  joy  to  heaviness."  '•  Weep  and  howl  for  your 
miseries  that  shall  come  upon  you."  Luke  6;  25. 
Jas.  4:9;  5:  1. 

1035.  Have  you  any  right  yet  to  a  single  joy  1 

1036.  Is  growth  in  groxe  our  duty  ? 

Yes  ;  "  Grow  in  grace,  and  in  the  knowledge  of 
our  Lord  and  Saviour  Jesus  Christ."  2  Pet.  3:18. 

1037.  What  are  the  means  of  growth  in  grace? 
The  same  as  those  of  Sanctification. 

1038  Wliat  is  the  difference  betiveen  groivth  in 
grace  and  progress  in  Sanctification  ? 

Growing  in  grace  is  all  the  act  of  the  creature ; 
while  progressive  sanctification  always  includes  the 
act  of  the  Spirit  training  the  soul  for  heaven. 

1039.  What  else  does  the  Spirit  accomplish  fw 
the.  soul  besides  renewing  and  sanctifying  it? 


THEOLOGICAL  CATECHISM  FOR  YOUTH.    145 

He  imparts  spiritual  comfort.  "  I  will  pray  the 
Father,  and  he  shall  give  you  another  Comforter, 
that  he  may  abide  with  you  for  ever."  John  14  : 
16. 

1040.  Hoio  does  the  Spirt  impart  His  comfort  ? 
By  His  indwelling  and   soul-cheering  presence 

and  communion  with  us  in  prayer;  the  word,  and 
ordinances  of  religion,  and  by  all  the  means  of 
grace. 

1041.  How  long  do  His  consolations  to  His  people 
continue  ? 

Through  all  the  sorrows  of  life  and  of  death. 

1042.  What  comfort  do  the  people  of  God  expefri- 
ence  in  death  !■ 

Grace  to  enable  them  to  say,  "  Though  I  walk 
through  the  valley  of  the  shadow  of  death  I  will 
fear  no  evil,  for  thou  art  with  me."  "  Thanks  be 
to  God,  who  giveth  us  the  victory,  through  our  Lord 
Jesus  Christ."  "  I  am  in  a  strait  betwixt  two,  hay- 
ing a  desire  to  depart  and  be  with  Christ,  which  is 
far  better."  Ps.  23  :  4.  1  Cor.  15  :  57.  Phil.  1  : 
23. 

1043.  Can  you  say  that  ?  or  is  death  still  the 
king  of  terrors  to  you  ? 

1044.  If  such  a  terror  to  you  now,  ivhile  you  view 
it  as  so  far  of,  what  will  it  be  when  you  come  to 
meet  it  ? 

1045.  Wliat  becomes  of  the  Christian  at  death  ? 
He  enters  immediately  into   heaven.     "To-day 

shalt  thou  be  with  me  in  Paradise."    Luke  23  :  43. 

1046.  What  kind  of  a  place  is  heaven  1 

A  place  of  perfect  holiness  and  happiness. 

13 


146    THEOLOGICAL  CATECHISM  FOE,  YOUTH. 

1047.  What  say  the  Scriptures  as  to  the  holiness 
of  heaven  ? 

There  sliall  in  no  wise  enter  therein,  any  thing 
that  defileth  ;  neither  worketh  abomination  or  a  lie." 
"  I  beheld,  and  lo,  a  great  multitude,  which  no  man 
could  number,  before  the  throne  and  before  the 
Lamb,  clothed  with  white  robes,  and  palms  in  their 
hands,"     Eev.  21:  27,  also  7:  9. 

1048.  What  is  the  scriptural  testimony  as  to  tJie 
happiness  of  heaven  ? 

"  God  shall  wipe  away  all  tears  from  their 
eyes  ;  and  there  shall  be  no  more  death,  neither 
sorrow  nor  crying;  neither  shall  there  be  any  more 
pain."  '•  They  shall  hunger  no  more,  neither  thirst 
any  more.  The  Lamb  which  is  in  the  midst  of  the 
throne  shall  feed  them,  and  shall  lead  them  unto 
living  fountains  of  waters."  Kev.  7  :  16,  17  ;  21 :  3,  4. 
•'  In  thy  presence  is  fulness  of  joy  ;  and  at  thy  right 
hand  there  are  pleasures  for  evermore."   Ps.  16:11 

1049.  Are  you  on  the  way  to  that  blessed  world  ? 

1050.  What  hecomes  of  the  iviclced  at  death  ? 
They  are  sent  immediately  into  hell. 

1051.  What  ki?id  of  a  place  is  hell  ? 

A  place  of  awful  and  endless  sin  and  misery. 

1052.  How  do  you  k^ioiv  it  ivill  be  a  place  of  sin  ? 
We  are  told  "the  wicked  is  driven  away  in  his 

wickedness  :"  not  from  it.    "  He  that  is  filthy  shall 
be  filthy  still."     Prov.  14:  32.     Eev.  22:  U. 

1053.  In  what  consists  the  misery  of  liell? 

A  great  portion  of  it  consists  in  its  wickedness. 

1054.  But  will  sin  itself  make  its  possessors 
Mviserable  ? 


THEOLOGICAL  CATECHISM  FOR  YOUTH.    147 

Yes  ;  it  does,  even  in  this  world.  '•  The  wicked 
are  like  the  troubled  sea  when  it  cannot  rest : 
whose  waters  cast  up  mire  and  dirt.  There  is  no 
peace,  saith  my  God.  to  the  wicked."  Isa.  57: 
20,  21.  And  if  so  in  this  world,  much  more  rest- 
less and  wretched  will  sin  make  them  in  hell. 

1055.  Whij  will  sin  be  a  greater  torment  there  ? 
Because  sinners  will  there  be  given  over  to  its 

unrestrained  power  and  dominion. 

1056.  What  two  items  ofhelVs  miseries  inflicted 
by  sin.  does  the  Bible  mention  as  holding  an  awful 
pre  eminence  there  ? 

Remorse  and  rage. 

1057.  WJiere  and  hoiv  docs  it  represent  the  re- 
morse of  hell? 

Keraorse  is  the  worm  that  never  dies ;  and  their 
rage  is  shown  in  their  gnashing  teeth.  Matt.  ch. 
8,  13,  22,  24,  25,  &c. 

1058.  Against  whom  is  their  rage  aroused  ? 
Against  God,  themselves,  and  one  another. 

1059.  Wh^j  against  God? 

For  sending  them  to  hell,  and  holding  them  there 
by  omnipotent  power. 

1060.  Why  their  rage  against  themselves  ? 
Because  they  have  brought  all  that  misery  on 

themselves,  by  daring  to  rebel  against  the  blessed 
law  and  government  of  God,  and  then  rejecting 
the  only  Saviour. 

1061.  \Miy  rage  against  one  another  ? 
Because  they    tempted  each  other   to   sin    and 

ruin  in  this  world  ;  and  because  they  are  let  loose 
in  everlasting  war  upon  each  other  in  the  next. 

1062.  Do  the  Scriptures  represent  the  lost  as  en- 


148    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

during  any  other  kinds  of  suffering,  save  those  they 
inflict  iqion  themselves  and  one  another  1 

Yes  ;  they  are  represented  as  being  cast  into 
"outer  darkness,"  one  of  the  most  gloomy  the  mind 
can  conceive.  Matt.  ch.  8,  22,  25.  As  cast  into  a 
lake  of  devouring  fire.  The  rich  man  died,  and  in 
hell  lifted  up  his  eyes,  being  in  torments; — and  he 
cried  '■  I  am  tormented  in  this  flame."  Again : 
"  The  fearful,  and  unbelieving,  and  murderers,  and 
whoremongers,  and  all  liars,  shall  have  their  part 
in  the  lake  that  burneth  with  fire  and  brimstone." 
Luke  16:  24;  21:  8. 

1063.  Are  ive  to  understand  the  darkness  there 
spoken  of  and  the  ivorm^  and  the  fire  and  brimstone, 
as  figures,  or  literally  ? 

If  figures,  they  must  mean  intense  distress  ;  for 
a  wise  and  holy  God  would  not  use  such  awful  lan- 
guage unless  to  indicate  awful  sufi'ering. 

1064.  Hoiv  long  are  the  sufferings  of  the  lost  to 
co7itinue  % 

For  ever,  without  end, 

1065.  How  does  that  appear  ? 

Grod  declares  it.  "  Except  a  man  be  born  again, 
he  cannot  see  the  kingdom  of  God  "  "  He  that 
believeth  not  the  Son,  shall  not  see  life,  but  the 
wrath  of  God  abideth  on  him."  '•  The  smoke  of 
their  torment  ascendeth  up  for  ever  and  ever." 
Jn.  3:  3,36.    Eev.  14:  11. 

1066.  But  are  not  the  words^  ever^  and  for  ever^ 
sometimes  used  in  a  limited  sense^  as  indicating 
merely  a  long  time^  but  not  absolutely  endless? 

Yes,  when  applied  to  things  of  this  world  ;  but 
never  in  reference  to  the  world  to  come.  There, 
it  always  means  endless. 


THEOLOGICAL  CATECHISM  FOR  YOUTH.    149 

1067.  Is  the  doctrine  of  endless  jmnishment  here- 
after taught  in  any  other  phraseology  ? 

Yes :  Christ  teaches  it  in  still  stronger  language  : 
"  It  is  better  to  enter  halt  into  life,  than  having  two 
feet  to  be  cast  into  hell ;  into  the  fire  that  never  shall 
be  quenched."  And  again  he  teaches  that  the  pun- 
ishment of  the  wicked  is  to  continue  as  long  as  the 
happiness  of  the  righteous  :  for  the  Greek  has  the 
same  word :  "  These  shall  go  away  into  everlasting 
punishment;  the  righteous  into  life  everlasting." 
Of  course,  if  the  miseries  of  the  lost  cease,  the 
happiness  of  heaven  will  also.  Mark  9  :  45.  Matt. 
24:  48. 

1068.  But  haw  com  it  be  just  in  God  to  pu7iish 
for  ever,  for  the  sins  of  this  short  life^  and  that  life 

sometimes  but  a  span  ? 

The  greater  and  better  the  being,  and  the  greater 
and  better  the  law  and  government,  and  the  greater 
the  good  that  is  assailed,  the  greater  the  wicked- 
ness :  but  as  God  is  infinitely  great  and  good,  and 
his  law,  and  authority,  and  government  likewise ; 
and  the  good  of  the  universe  for  time  and  eternity 
also  ;  sin  assails  them  all,  is  an  infinite  evil,  and  de- 
serves an  infinite  punishment :  but  as  no  finite 
creature  can  receive  a  punishment  infinite  in  inten- 
sity, it  must  be  made  infinite  in  duration. 

1069.  Have  you  any  still  stronger  illustration 
of  the  propriety  of  endless  punishment  1 

Yes  ;  it  is  perfectly  just  that  creatures  should 
continue  to  suff"er,  as  long  as  they  continue  to  sin  ; 
but  as  all  finally  impenitent  sinners  will  continue 
sinning  for  ever,  they  ought  to  continue  sufi"ering 
for  ever  ;  or  else  justice  is  not  done  them. 

1070.  But  what  proof  have  ive  tJiat  souls  cast  off 
will  continue  for  ever  simiing  ? 

13* 


150    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

The  Bible  declares  that  the  wicked  are  driven 
away  in  their  wickedness  ;  not  driven  fro)n  it ; 
and  that  he  that  is  unjust  shall  be  unjust  still,  and 
he  that  is  filthy  shall  be  filthy  still.  Prov.  14  :  32. 
Rev.  22:  11. 

1071.  But  Jiow  can  souls  sin  after  they  are  cast 
off  in  hell  ?  Is  there  binding  on  theyn  there  any 
law  to  trayisgress  1  Does  God's  law^  ivith  its  com- 
mands and  obligations^  folloiv  them  into  the  world 
of  the  lost  ? 

Yes ;  just  as  much  as  into  the  world  of  the  saved. 
It  is  impossible  to  place  any  moral  agent,  in  any 
world  or  amy  circumstances,  such  that  he  is  not 
bound  to  love  right  and  do  right,  and  to  hate  wrong 
and  avoid  doing  it.  Of  course  every  rational  crea- 
ture in  all  worlds  and  in  all  circumstances  is  bound 
to  love  Grod  and  obey  him  for  ever;  and  all  in  hell 
are  bound  to  love  God,  even  for  sending  them  thi- 
ther ;  for  sending  them  thither  was  so  perfectly 
just  and  right,  and  the  good  of  the  universe  impe- 
ratively demanded  it. 

1072.  But  will  not  the  sufferings  of  the  damned^ 
m  process  of  the  ages  of  eternity^  ultimately  bring 
them  to  repentance^  and  thus  deliverance  finally 
come  in  that  wa.y  ?  Does  not  the  father  in  this 
world  refor^m  his  child  by  correction  sometimes  ? 

Sometimes  ;  and  sometimes  not :  but  punishment 
on  sinners  given  up  of  Grod,  only  makes  them 
worse.  So  even  in  this  world.  When  the  fourth 
angel  poured  out  his  vial  upon  the  sun,  and  men 
were  scorched  with  great  heat,  they  blasphemed  the 
name  of  Grod,  who  had  power  over  these  plagues, 
and  they  repented  notP  And  when  the  fifth  angel 
poured  out  his  vial  upon  the  seat  of  the  beast,  and 
his  kingdom  was  full  of  darkness,  they   gnawed 


THEOLOGICAL  CATECHISM  FOR  YOUTH.    151 

their  tongues  for  pain,  and  blaspheinal  the  God  of 
heaven  because  of  their  pains  and  sores,  and  re- 
pented not  of  their  deeds."  Rev.  16  :  8.  11.  And 
if  suffering  lead  sinners  abandoned  of  God  to  blas- 
pheming God,  instead  of  repenting,  for  the  pains 
even  of  this  world,  how  much  more  will  it  in  the 
world  to  come  1 

1073.  Do  the  Scriptures  give  tJie  sinner  any 
grouiul  to  hope  that  tliere  icill  he  another  ojyportu- 
nity  for  repentance — another  place  of  probation  he- 
sides  this,  heyond  tlie  grave  ? 

No,  but  the  contrary.  They  teach  us  that  there 
is  no  work,  nor  device,  "  nor  knowledge,  nor  wis- 
dom" (of  that  sort),  in  the  grave  "  whither  we  go." 
Eccles.  9:  10.  And  therefore,  that  whatsoever  our 
hand  findeth  to  do,  by  way  of  repentance  and  pre- 
paration, must  be  done  with  our  might  noio. 

1074.  But  will  sinners  in  hell  continue  at  the 
same  grade  of  loickedness  as  ivJien  first  cast  off? 

Probably  not :  they  will  probably  be  increasing 
in  wickedness  for  ever. 

1075.  How  does  that  a.ppear  ? 

As  they  are  "  driven  away  in  their  wickedness," 
all  restraints  removed,  and  they  given  over  to  the 
full  power  of  the  wickedness  of  their  own  hearts, 
continually  exasperated  by  all  around  them,  their 
wickedness  will  probably  be  for  ever  increasing,  as 
a  matter  of  course. 

1076.  If  their  wickedness  he  for  ever  increasing^ 
how  ivlll  it  he  tvith  their  punishment  ? 

Increasinfj  for  ever  with  the  increase  of  their  sin. 

1077.  Which  are  tJw  most  awful  and  terrific 
ideas  in  the  universe  ? 

Endless   misery,   and   endless  misery  for   ever 


152    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

increasing.    The  first  is  mfinite  misery  ;  the  second 
is  infinite  misery  for  ever  growing  greater  ! ! 

1078.  And  are  you  noiv  right  on  the  road  to  thai 
twofold  wfinit.y  of  luo  ? 

1079.  What  shall  %ve  say  of  sinners  ivho  are 
travelling  tJiat  road  ivitliout  an  effort^  or  ivithout 
all  possible  effort  to  escape  ? 

"  Madness  is  in  their  heart  while  they  live,  and 
after  that  they  go  to  the  dead."     Eccles.  9 :  3. 

1080.  What  efforts  are  you  making  to  escape 
that  terrific  doom  ? 

1081.  Will  the  dead  ever  be  recalled  from  heaven 
or  hell  ? 

Yes ;  at  the  Resurrection  and  the  day  of  Judg- 
ment, 

1082.  What  do  you  mean  hy 

THE  RESURRECTION? 

The  rising  of  the  dead  from  their  graves  at  the 
Last  Day. 

1083.  What  arguments  have  you  in  favor  of  a 
General  Resurrection  ? 

Some  encouraging  a  hope^  and  some  demanding 
unqualified  belief  in  the  doctrine. 

1084.  Give  a  specimen  of  the  arguments  encou- 
raging the  hope  that  ice  shall  be  raised  from  the 
grave. 

The  analogies  in  nature.  The  return  of  the 
spring  is  a  resurrection  of  the  year :  the  resurrec- 
tion of  the  silk-worm  from  its  coffined  state  :   and 


THEOLOGICAL  CATECHISM  FOR  YOUTH.    153 

of  millions  of  other  worms  in  a  similar  way  ;  and 
the  rising  again  of  the  locust,  after  so  many  long 
years  in  the  grave,  inspire  the  hope  that  God's  no- 
blest creature,  man,  may  arise  in  like  manner,  if 
righteous,  to  a  new  and  nobler  state  of  being  here- 
after. 

1085.  What  arguments  command  our  unquali- 
fied belief? 

The  positive  declarations  of  Scripture.  '•  There 
shall  be  a  Resurrection  of  the  dead,  both  of  the 
just  and  the  unjust."    Acts  24:  15.    1  Cor.  15,  &c 

1086.  But  as  tlie  todies  of  the  dead  mingle  with 
tlie  earthy  and  thence  ivith  its  productions,  and 
thence  pass  into  the  bodies  of  other  incn^  or  pass 
into  the  bodies  of  other  r)ien  ivho  have  fed  on  fishes 
that  have  fed  on  the  dead ;  how  can  any  one,  at  tlie 
Kesurrcction,  claim  to  himself  the  particles  that 
have  made  up  a  part  of  so  many  other  bodies  be- 
sides his  own?  In  other  words:  how  can  tlie 
same  bodies  that  ivere  buried  ever  rise  again  ? 

"  Thou  fool.  Thou  sowest  not  that  body  which 
shall  be,  but  bare  grain  ;  it  may  chance  of  wheat  or 
some  other  grain.  But  God  giveth  it  a  body  as  it 
hath  pleased  him,  to  every  seed  his  own  body. 
So  also  is  the  resurrection  of  the  dead.  It  is  sown 
in  corruption  :  it  is  raised  in  incorruption.  It  is 
sown  a  natural  body,  it  is  raised  a  spiritual  body." 
'•Flesh  and  blood  cannot  inherit  the  kingdom  of 
God."     1  Cor.  15  :  37-44,  50. 

1087.  Wliat,  then,  is  tlie  difference  betiveen  the 
body  tlmt  goes  down  to  the  grave  and  that  ivhich  is 
raised  from  it  ? 

As  different  as  the  dry  kernel  that  is  sown,  from 
the  green  blade  that  comes  up.    Nay ;  it  goes  down 


154    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

to  the  grave  -'  a  natural  body,"  "  flesh  and  blood ;" 
it  rises  from  the  grave  "  a  spiritual  body,"  with  "  no 
flesh  nor  blood,"  nor  bone  about  it.  1  Cor.  15  : 
44,  50. 

1088.  Will  the  dead  be  all  raised  in  the  same 
comj)any,  or  in  different  comjjanies  ? 

In  two  difi"erent  companies.  ''  The  dead  in 
Christ  shall  rise  first.  Then  we  who  are  alive  and 
remain  shall  be  caught  up  together  with  them  in 
the  clouds,  to  meet  the  Lord  in  the  air."  1  Thes.  4 : 
16,  17.  Then  next  the  wicked  will,  of  course,  be 
raised,  and  appear  together  in  their  own  company. 

1 089.  In  ivJiich  of  those  companies  ivill  you  stand 
in  that  awfid  hour  ? 

1090.  What  will  immediately  folloiv  the  Resur- 
rection^ or  attend  it  ? 

The  Day  of  Judgment. 

1 09 1 .  What  do  you  mean  by  the  Day  of  Judg- 
ment ? 

A  day  at  the  end  of  time,  when  God  shall  de- 
stroy the  world,  and  call  before  him  all  men  and 
devils,  to  stand  their  final  trial,  and  receive  their 
eternal  destinies.  "  God  hath  appointed  a  day,  in 
which  he  will  judge  the  world."     Acts  17  :  31. 

1092.  Are  ive  to  understand  this  as  an  ordinary 
day  of  twentyfour  hours^  or  is  the  word  day  to  be 
understood,  in  a  wider  sense,  as  embracing  a  much 
longer  i^eriod  ? 

Probably  a  much  longer  period. 

1093.  Will  cdl  men  then  be  judged  ? 

Yes  ;  "  Before  him  shall  be  gathered  all  nations." 
Matt.  25  :  30.  '•  I  saw  the  dead,  small  and  great, 
stand  before  God."     Kev.  20  :  12. 


THEOLOGICAL  CATECHISM  FOR  YOUTH.    155 

1094.  W/iat  proof  that  t/ie  ange/s  will  then  bu 
judged  1 

"  The  angels  which  kept  not  their  first  estate, 
but  left  their  own  habitation,  he  hath  reserved  in 
everlasting  chains,  under  darkness,  against  the  judg- 
ment of  the  great  day."  Jude  6.  Probably  the 
good  angels,  also.  Perhaps  1  Cor.  6  :  3  refers  to 
them. 

1 095.  Will  that  judgment  be  strict  ? 

Yes  ;  God  shall  bring  every  work  into  judgment, 
with  every  secret  thing,  whether  it  be  good,  or  whe- 
ther it  be  evil.     Eccles.  12  :  14. 

1096.  Will  it  be  a  righteous  judgment  ? 

Yes ;  '•  God  will  judge  the  world  in  righteous- 
ness."    Acts  17  :  31. 

1097.  Willit  be  final? 

Yes ;  there  can  be  no  appeal  from  the  decisions 
of  that  dread  day  ;  but  the  decisions  of  the  omni- 
potent Jehovah  will  fix  the  destinies  of  the  soul 
for  ever. 

1 098.  Wliich  person  of  the  Trinity  will  preside 
at  that  august  trihunal  1 

We  must  all  appear  before  the  judgment-seat  of 
Christ.  "  God  hath  appointed  a  day,  in  which  he 
will  judge  the  world  in  righteousness,  by  that  Man 
whom  he  hath  ordained."  2  Cor.  5:10.  Rom. 
14  :  10. 

1099.  Why  will  Christ  preside? 

His  possession  of  both  natures,  the  divine  and 
human,  and  his  abode  and  partnership  in  both 
worlds,  render  him  the  peculiarly  appropriate  per- 
son to  decide  for  both. 

1100.  Wliat  standards  of  judgment  will  there 
he  employed  informing  tlie  decision  ?- 


156    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

God's  books  of  judgment.  "  I  saw  the  dead, 
small  and  great,  stand  before  God,  and  the  books 
were  opened ;  and  the  dead  were  judged  out  of 
those  things  which  were  written  in  the  books,  ac- 
cording to  their  works."     Rev.  20  :  12. 

1101.  What  may  ive  understand  those  hooks  to 
be? 

Reason,  Conscience,  the  Law,  the  Gospel,  and 
our  own  solemn  vows  and  resolutions. 

1102.  Hoiv  do  you  knoiv  that  Reason  will  be  a 
standard  of  judgment  and  a  ground  of  condem- 
nation to  the  wicked  ? 

Because  Reason  makes  known  the  Being,  the 
attributes,  and  the  will  of  God  ;  the  reasonableness 
of  God's  claims  upon  us,  and  the  consequences  of 
compliance  and  of  refusal.  To  the  eye  of  Rea- 
son, "  the  invisible  things  of  God  from  the  creation 
of  the  world  are  clearly  seen,  being  understood  by 
the  things  that  are  made,  even  his  eternal  power 
and  Godhead ;  so  that  they  are  without  excuse. 
Because  that  when  they  knew  God,  they  glorified 
Him  not  as  God."     Rom.  1  :  20,  21. 

1103.  Hoiv  do  you  knoiv  that  Conscience,  in 
that  day^  will  be  one  of  the  standards  of  decision^ 
or  Books  of  judgment  ? 

Because  ''  As  many  as  have  sinned  without 
(written)  law  shall  perish  without  (written)  law;  for 
they  show  the  work  of  the  law  written  in  their 
hearts  ;  their  Conscience  also  bearing  witness,  and 
their  thoughts  the  meanwhile  accusing  or  else  ex- 
cusing one  another,  in  the  day  when  God  shall 
judge  the  secrets  of  men  by  Jesus  Christ."  Rom. 
2  :  15,  16. 

1104.  Hoiv  do  you  knoiv  that  the  Law  of  God 
will  be  another  standard  or  Book  of  judgment  ? 


THEOLOGICAL  CATECHISM  FOR  YOUTH.    157 

Because  "  As  many  as  have  sinned  m  the  Law 
shall  be  judged  hy  the  Law."     Rom.  2  :  12. 

1 105.  '^Miat  proof  that  the  Gospel  ivill  constitute 
another  Booh  or  standard  ? 

The  Bible  declares  it.  Paul  says,  •'  In  that  day 
God  shall  judge  the  secrets  of  men  according  to 
my  Gospel,  by  Jesus  Christ."     (Original.) 

1106.  Hoiv  do  you  knoiv  that  our  Vows  icill 
come  up  as  a  separate  or  distinct  criterion  at  the 
judgment  ? 

Because  God  has  said,  '•  That  which  has  gone  out 
of  thy  lips  shalt  thou  keep  and  perform,  according  as 
thou  hast  vowed  unto  the  Lord  thy  God."  Deut. 
23  :  23.  And,  of  course,  in  that  great  Day,  God 
will  call  on  us  to  answer  as  to  the  engagements  we 
have  made  with  Him. 

1107.  Will  you  be  able  to  stand  the  test  ivhen 
all  these  five  Books  shall  be  opened  ?  'Will  you  be 
able  to  stand  either  ?  Will  you  be  able  to  stand 
when  the  Book  of  Conscience  is  ojyencd^  showing 
that  you  kneiv  your  duty  but  tuould  not  do  it  ? 

1108.  Can  you^  when  the  Book  of  Reason  is 
opened,  shoioing  that  you  knew  your  God,  and  His 
will,  and  the  consequences  both  of  obeying  and  of 
disobeying,  but  that  you  ivould  7iot  heal  ? 

1109.  Can  you,  ivhen  the  Book  of  the  Law  is 
opened,  which  is  nothing  but  the  Law  of  Love,  and 
you  ivould  not  keep  even  that  ? 

1110.  Can  you,  when  the  Book  of  the  Gospel  is 
opened,  and  it  shall  therein  ajypear  that  a  dear, 
dying  Saviour  was  of  ten. brought  before  you.  and 
urged  on  your  acceptance ;  but  that  you  declined^ 
and  rejected  even  Him  ? 

14 


158    THEOLOGICAL  CATECHISM  FOR  YOUTH. 

1 1 1 1.  Or  can  you  meet  and  answer  even  to  your 
own  solemn  Vows  and  promises^  so  often  made  to 
God^  and  as  often  broken  ? 

1112.  Will  there  be  any  other  Book  opened  on 
that  eventful  trial  1 

Yes  :  the  Book  of  the  history  of  every  marCs 
life  ;  his  instructions,  opportunities,  calls,  warnings, 
mercies,  judgments,  Sabbaths,  revival  seasons,  striv- 
ings of  the  Spirit ;  and  then  his  life,  thoughts, 
words  and  actions,  and  neglects  and  sins — in  view 
of  them  all. 

1113.  What  ivill  you  do  ivhen  all  these  six  Books 
are  opened,  and  bring  out  every  secret  things  and 
you  stand  condemned  by  them  all^  and  yet  have  no 
Saviour  1 

1114.  What  shall  be  the  aspect  and  order  and 
issue  of  that  great  Day  ? 

"  Our  Grod  shall  come — a  fire  shall  devour  before 
him,  and  it  shall  be  very  tempestuous  round  about 
him.  He  shall  call  to  the  heavens  from  above, and  to 
the  earth,  that  he  mayjudge  his  people."  "  They  shall 
see  the  Son  of  Man  coming  in  the  clouds  of  heaven, 
with  power  and  great  glory."  "  He  shall  descend 
from  heaven  with  a  shout,  with  the  voice  of  the 
archangel  and  the  trump  of  Grod."  '-The  heavens 
shall  pass  away  with  a  great  noise,  and  the  elements 
shall  melt  with  fervent  heats:  the  earth  also,  and 
the  works  that  are  therein,  shall  be  burned  up." 
"  Before  him  shall  be  gathered  all  nations  ;  and  he 
shall  separate  them  one  from  another  as  a  shepherd 
divideth  his  sheep  from  the  goats."  Ps.  50  :  3,  4 ; 
Matt.  24:  30.     1  Thes.  4 :  16.    Matt.  25  :  31,32,33. 

1115.  And  what  shall  He  say  to  those  different 
and  opposite  companies  ? 


THEOLOGICAL    CATECHISM    FOR    YOUTH.  159 

"Then  shall  the  King  say  to  them  on  his  right 
hand.  Come,  ye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the  foundation  of 
the  world." 

1116.  Wiat  will  He  say  to  those  on  Ilis  left 
hand  ? 

'•  Depart,  ye  cursed,  into  everlasting  fire,  prepared 
for  the  devil  and  his  angels."     Matt.  25  :  41. 

1117.  And  are  you  now  right  on  the  road  to 
everlasting  fire  ? 

1118.  And  can  you  dwell  ivith  the  devouring 
-fire  ?  Can  you  diuell  with  everlasting  burnings  ? 
Isa.  33:    14. 

1 1 19.  Wdl  you  tlien^  dear  youth^  noiv  stop,  and 
turn^  and  flee  for  refuge^  and  lay  hold  on  the  hope^ 
the  only  hope  set  before  yon  in  the  Gospel,  and  not 
rushunbidden^  undesired,  into  that  world  of  ioo.p)r^- 
pared  not  for  you.  but  for  the  devil  and  his  angels? 

Grod  grant  it  for  His  name's  sake. — Amen. 


V*: 


^ 


